the Word of his Father Ioh. 8. 26. Lastly it is very euident that this Word of God hath alwaies from the very beginning of the Church been her warrant and guide in all her faith in God and seruice to God First Before the flood as appeareth first by the commendation of Abels sacrifice by faith offered Heb. 11. Now faith presupposeth a Word of God Rom. 10. 17. Secondly by Gods accepting of his sacrifice which hee so did offer as being performed according to his will Thirdly by the prayses of their obedience to be as God commanded Gen. 6. 9 22. and 7. 5. Secondly After the flood till Moses for God smelt a sweete sacrifice when Noah sacrificed Gen. 8. 21. which he would not haue done had not Noah been warranted by him so to sacrifice to him First by this Word of God was Abraham Isaac and Iacob guided as the History sheweth if we consider these places where God is said to speake vnto them giuing them precepts Gen. 12. 1. and 13. 17. and 15. 1. and 17. 9 10. and 31. 3. and 35. 1. Secondly making them promises Gen. 12 2 3 4 7. and 13. 15 16. and 15. 5 13 18. Thirdly their going to enquire of God Gen. 25. 2. Exod. 18. 15. Fourthly Gods commending their obedience in keeping his way charge commandements statutes and lawes Gen. 18. 19. and 26. 5. Thirdly When Moses was appointed by God to guide the people they were exhorted to hearken to Gods voyce and to his commandements Exod. 15. 26. they iournyed towards Canaan according to the commandement of the Lord Exod. 17. 1. And concerning Moses this is said of him that according to all the Lord commanded so did he Exod. 40. 16. He spake that which was commanded him Exod. 34. 34. Deut. 4. 5 14. and according to all that the Lord had giuen him in commandement Deut. 1. 3. and made them know the Statutes of God and his Lawes Exod. 18. 16. The Tabernacle was for the parts the matter manner and end in all and euery thing exactly done onely according to Gods Word and the patterne shewed him from God Exod. 25. 9 40. nothing left to Moses deuice Exod. 26. 30. and 27. 8. So was the Temple built afterwards by Gods commandement and direction onely 1. Chr. 28. 11 12 19. 1. King 6. 38. 2. Chron. 3. 3. The Prophets taught onely the Word of the Lord Ezech. 3. 4. for they say Thus saith the Lord Heare the Word of the Lord when they executed their Ministery and they spake as they were moued by the holy Ghost 2. Pet. 1. 20. Nehemiah 9. 30. Heb. 1. 1. Fourthly When Christ came he spake not of himselfe Ioh. 12. 49. not his owne words Ioh. 40. 10. and 17. 8. neither was his doctrine his owne Ioh. 7. 16. and 14. 24. he did nothing of himselfe Ioh. 8. 28. and 5. 19. but hee taught the words of his Father Ioh. 17. 8. his Doctrine and Word was his that sent him Ioh. 7. 16. and 14. 24. what he had heard and seene with the Father that did hee speake Ioh. 8. 26. 38. of whom hee receiued a commandement what he should say and speak Ioh. 12. 49. And before his Ascension chusing his Apostles he gaue them a commandement and charge to teach whatsoeuer he commanded them Matth. 28. 20. and gaue them the words which his Father gaue vnto him Ioh. 17. 8. Fifthly After he was ascended according as he had promised Ioh. 14. 26. hee sent downe vpon his Apostles the holy Ghost Act. 2. which Spirit of God spake not of himselfe but whatsoeuer he heard that he spake Ioh. 16. 13. By this holy Spirit the Spirit of the Father spake the Apostles Mat. 10. 20. Mark 13. 1. which guided them into all truth Ioh. 16. 13. teaching and remembring them of all things whatsoeuer Christ had said vnto them Ioh. 14. 26. So that what the holy Ghost taught them was the Word of Christ and Christs Word was the Word of the Father thus strictly was the Word of God obserued Sixthly The holy Apostles obserued this Rule in whom and by whom the holy Ghost did speake Mark 13. 11. whose direction they did follow Act. 15. 28. and gaue themselues to the Ministery of the Word Acts 6. 4. preaching the Word of the Lord Act. 8. 25. and 15. 35 36. and 16. 32. what they did teach was the Word of God Acts 18. 11. and 19. 10 20. the counsell of God Act. 20. 27. the Gospell of God Rom. 1. 1. the commandements of the Lord 1. Cor. 14. 37. deliuering what they had receiued from the Lord 1. Cor. 11. 23. and 15. 3. And lastly That which the Church and the Saints and beleeuers heard was the Word of the Lord Acts 13. 44. this they receiued as Gods Word 1. Thes 2. 13. and glorified the same Act. 13. 40. Thus was Gods Word from the beginning before the Law vnder the Law in Christs time and all the Apostles dayes the Churches instruction and direction and must be so vnto the worlds end Therefore it is the onely infallible rule of our faith by which we must euer be directed and guided III. Position This Word of God is now no where to be found but in the holy Scriptures THe truth of this will appeare if we consider how God did cause all those things which were necessary to be beleeued and practised of the Church to bee afterwards written which before had been deliuered by word of mouth 1. Before the Law till Moses the Church was guided by Gods Word vnwritten this we acknowledge and the Papists seeke to make aduantage thereof for an vnwritten Word still but their arguing hence is vaine because that all that same Word vnwritten in all necessarie points of the worship and seruice of God was afterwards written by Moses so as that vnwritten Word became to be the written Word The proofe of this is manifest For Moses first wrote the same Historically in the bookes of Genesis and Exodus vnto the giuing of the Law vpon Mount Sinai Exod. 20. which Law God himselfe wrote Exod. 31. 18. Afterwards Moses wrote the same by way of precept which other of the Prophets after him explained and enlarged as they were mooued by the holy Ghost For the better clearing of this point see the same more fully in the particulars Before the Law they were taught by the vnwritten Word To sanctifie the Sabbath day Gen. 2. 2. The very same after the giuing of the Law by the written Word So in Exod. 20. 8. and 31. 13. Leuit. 23. 32. To build an Altar to the Lord Gen. 8. 20. and 13. 18. So in Exod. 27. 1. and 20. 24. Deut. 27. 5. To offer sacrifice Gen. 4. 3 4. and 8. 20. So in Numb 28. 2 3. To make a distinction of beasts and other creatures cleane and vncleane and to offer onely of the cleane to God So in Leu. 11. 2 13 31 47. and 20. 25. and 22. 20 25. Genes 7. 8.
we which beleeue in the Name of the Sonne of God haue eternall life 1. Ioh. 5. 13. that so we might reioyce and that our ioy might be full 1. Ioh. 1. 4. He wrote that we might know the things which he had seene the things that were and that which was to be done afterwards euen to the worlds end Reuel 1. 19. Now therefore seeing it is cleare as before is proued that all Scriptures are inspired of God and he the Author thereof as also that vpon what occasion soeuer or to whomsoeuer they were first written that they were not written for their sakes alone but for ours also as their owne Bible iustifieth Rom. 4. 23 24. and 15. 4. 1. Cor. 9. 10. and 10 11. Psal 101. 19. and that they were appointed for all thâ—se forenamed ends to teach the Churches to argue against errors to correct sinne and vice to instruct in vertue to keepe vs from sinne to worke faith feare hope loue patience comfort and fulnesse of ioy to know the Author of our saluation and what Iesus Christ taught and did to know the words of the Prophets and Apostles also whether we stand in the true grace of God or no how to demeane our selues in Gods Church and to be wise to saluation to beleeue in the Sonne of God and in beleeuing to haue life through his name and to know the Churches state from the beginning to the worlds end These with other before mentioned being the maine ends of holy Scripture what can be further desired to set out the perfection of it especially considering fourthly that the particulars either in expresse words or by a necessarie conclusion which are in euery book do fully shew the sufficiencie of the whole Bible according to these ends so as nothing is to be held necessarie for instruction and direction in Gods Church but is therein contained For would we know what we are to beleeue All the twelue Articles of our Christian faith are there to be found almost in so many words expresly Would we know our dutie to God and man There are the ten Commandements of God wholy set downe with the explanation thereof by exhortations dehortations and examples throughout the Bible Would we know how to pray aright There is the Lords Prayer fully set downe to teach vs to pray and holy mens prayers as a commentarie for our directioÌ„ Would we know what Sacraments Christ ordained The two Baptisme and the Supper of the Lord are plainely shewed to be instituted and commanded by Christ Matth. 28. 19. and 26. 26 27 28. Would we haue controuersies decided If men without wrangling will rest in that which is sufficient to quiet the conscience the Scriptures wil end them in any necessarie point of faith and good life I will for example instance in some betweene Papists and vs their own English Bible being iudge 1. Whether publicke seruice ought to be in an vnknowne tongue No say wee Yes say they Heare the Iudge 1. Cor. 14. 9. By a tongue vnlesse thou vtter a manifest speech how shall that bee knowne which is said for thou shalt but speake in the aire Vers 15. I will pray with vnderstanding I will sing with vnderstanding Whether any Images or likenesse of God may be made Yes say they No say we Heare the Iudge Deut. 4. 15 17. Keepe your soules carefully yee saw no similitude in that day that our Lord spake to you in Horeb from the midst of the fire lest perhaps deceiued you might make you a grauen similitude or image of male or female c. 3. Whether the Sacrament of the Lords Supper be to bee administred in one kind Yes say they No say we Heare the Iudge Mat. 26. 26. Iesus tooke bread vers 26. and tooke the Chalice saying Drinke you all of this vers 27. 1. Cor. 11. The Lord Iesus tooke bread vers 23. also the Chalice after he had supped vers 25. This was the Churches practice 1. Cor. 10. 16. 4. Whether the words This is my Body are to be taken properly or figuratiuely Figuratiuely say we No properly say they Heare now the Iudge in the like sacramentall phrase Gen. 17. 10. God speaking of Circumcision saith of it This is my Couenant Also speaking of the eating of the Lambe and manner thereof calleth it the Passeouer it is the Phase that is the passage of the Lord as their Bible hath it and as ours it is the Lords Passeouer Exod. 12 11. Saint Paul in 1. Cor. 10. 4. saith The Rocke was Christ It is vsuall to call the signe by the name of the thing signified Reuel 1. 20. The seuen Candlestickes are the seuen Churches 5. Whether a sacrifice properly so called is now to be offered for the forgiuenesse of sinnes They say yes else their Masse is mar'd but wee say no. Heare the Iudge Heb. 10. 18. Now there is no oblation for sinnes for 1. Ioh. 2. 1 2. We haue an Aduocate with the Father Iesus Christ the Iust and he is the propitiation for our sinnes 6. Whether Saints bee our Mediatours to God and so there be more then one Mediatour betweene God and vs. They say yea we denie it Heare the Iudge 1. Tim. 2. 5. There is one God and one Mediatour betweene God and man which is the Man Christ Iesus 7. Whether we be iustified and saued freely through faith in Christ or by works before God We say yea by faith in Christ freely By merit of workes before God say they Heare the Iudge Rom. 3. 20. By the workes of the Law no flesh shall be iustified before him Chap. 4. 2. If Abraham was iustified by workes he hath to glorie but not with God Chap. 3. 24. For by grace you are saued through faith and not of your selues for it is the gift of God Rom. 9. 16. It is not of the willer nor of the runner but of God that sheweth mercy Rom. 11. 16. If by grace not now of workes otherwise grace now is not grace Rom. 3. 28. For we account a man to be iustified by faith without the workes of the Law Ephes 2. 9. Not of workes that no man glory The place in Iames Chap. 2. 24. is of declaring a man to be iust before men for in the Law no man is iustified with God Gal. 3. 11. because the iust liueth by Faith but such a Faith as worketh by loue and is not a fruitlesse Faith of which Iames speaketh Thus might I runne thorow all the maine controuersies betweene vs and them to shew the sufficiency of the Scriptures which they hold imperfect and insufficient Contraried by Antiquitie Ireneus lib. 2. ca. 47. We know very well that the Scriptures are perfect And li. 3. ca. 1. the foundation and pillar of Faith Iustin in Tryph. Wee must flye to the Scriptures that in all things we may be safe Tertul. contra Hermog I adore the plenitude or fulnesse of the Scriptures And against Praxeas The Scripture is sufficient of it selfe Cyprian or
the ground Let them proue to vs by Gods owne voice as here that their Images are holy and that Gods presence is in them And yet for all that will not this procure adoration to them no more then Moses adored the earth Fourthly this place if Images were holy should rather keep vs from them then make vs come to them For it is said Approach not or come not hither loose off thy shooes from thy feet for the place whereon thou standest is holy ground It s therefore rather against going to Images then to goe to worship them Adorâ—â—â—e the footstoole of his feet Vnderstood say they of the Arke 1. Chron. 28. 2. Which was worshipped of the Iewes in regard of the Images set vpon it Answ Vnderstanding this footstoole of the Arke as they say it will helpe nothing their worship of Images For first the Arke was of Gods own appointment to be made for manner matter and end Exod. 25. 9. but so bee not their Images Secondly the Arke is called his footstoole But Images are not so called neither claimeth he them for his Thirdly God promised his presence with the Arke Exod. 25. 22. But where is his promise to be with their Images Fourthly the Arke was not an Image What is this then to an Image Fiftly the Arke was in the most holy place into which none could enter but the High Priests Therefore the people could not adore it but a farre off as being in the out-Court without any sight thereof Now their Images are neere and in the peoples view and not only where the High Priest of Rome comes If they will haue Images as the Arke then let his High Priestship keepe them in his most holy Chappell for himselfe and let them be for him only as the most Holy was for the high Priest Sixtly by the Arkes being in so remote a place its cleere that the words must be translated Adore yee towards his footstoele as in 1. King 8. 44. Pray towards the holy Citie and the house which hee had chosen And then the Arke was not adored but God it being the signe of Gods presence before which they worshipped 1. Sam. 1. 19. Seuenthly if it was worshipped because of the Images vpon it then was it only worshipped in the Sanctum Sanctorum For there the Cherubims were spred ouer it and not elsewhere and then onely the High Priest adored it for he onely saw the Images ouer it And then this Text seemeth to speake not to all but to him What is this to the peoples worshipping of Images Eighthly and lastly it is vntrue to say the Iewes worshipped it because of the Images on it For first they neither did nor could euer see any Image vpon it Secondly wee reade of the Arke brought forth in their iourneyings in the wildernesse so in going ouer Iordan also into the Campe of Israel 1. Sam. 4. 5. and at other times but wee neuer read of any that did worship it But if this had beene a commandement here surely there would haue beene some example of adoring it Thirdly they were commanded to worship God Deut. 6. 13. 10. 20. but no where to worship any other thing Fourthly how could it be that they worshipped the Arke because of the Images vpon it when the angels which by the Images were represented were not adored of them Would they worship the Image and not the things themselues For as Origen saith No Contr. Cels lib. 5. man adored the heauenly Angels which did submit himselfe to the Law of Moses Phil. 2. 10. At the name of Iesus c. Answ 1. Here is no Image mentioned What is this to Saints worship and their Images For this Text speakes of Iesus our Lord Sauiour Christ because we must bow downe to him the Sonne of God one person God and Man when wee doe make mention of his name Will it follow therefore that we should doe so to dead Images XXIII Proposition That the Lords Supper is to be administred to the people in one kinde onely Confuted by their owne Bible 1. IT teacheth vs that Christ instituting this his last Supper administred it in both kinds giuing a commandement to take and eate and also to drinke Mat. 26. 26 27. Luk. 20. 20. Secondly the Apostle Saint Paul repeating the institution mentioneth both the Bread and the Chalice 1. Cor. 11. 24 25. And first he tels them that this hee receiued of the Lord. Secondly that he deliuered the same vnto them verse 23. Thirdly he in verse 28. plainely prescribeth the eating of the Bread and drinking of the Chalice and that to euery one that commeth prepared and proueth himselfe saying Let him eate of that bread and drinke of that Chalice Out of which place it is euident that the drinking of the Chalice is of equall extent with the duty of prouing our selues before wee come vnto this Sacrament But the duty is generall and belongeth vnto all indifferently The drinking of the Chalice therefore may not be denied vnto any Thirdly the Church then in his dayes did receiue it in both kindes 1. Cor. 11. 26. For it is said there So often as you shall eate this bread and drinke this Chalice you shall shew the death of our Lord vntill hee come By both they shew his death And this place shews clearely that so often as they receiued they did eate the Bread and drinke the Chalice Fourthly the Apostles and Ministers of Christ did administer in both For the Apostle saith 1. Cor. 10. 16. The Chalice of benediction which we doe blesse is it not the communication of the bloud of Christ and the bread which wee breake is it not the participation of the body of the Lord Here the Apostle first mentioneth both the Chalice and Bread Secondly by the word we he vnderstands himselfe and other which did blesse the Chalice and breake the Bread Thirdly he saith that by the Chalice we communicate of Christs bloud and by the bread wee participate of his bodie and not by one of them of them both Saint Paul would haue Christs bloud out of his bodie in the Against concomitancy See D. White his last booke pag. 460 466. Chalice represented and not by the bread onely both his body and bloud Fourthly Christ is perfect food wee must therefore eate him and drinke him Drinke alone preserues not life nor onely to eate but both to eate and drinke therefore Christ instituted both to be receiued If the Aduersaries say that this receiuing was of the Apostles and as they by consequent would See an answer to this there also pag. 488 489 492. inferre of Priests onely which may receiue in both kindes but not the Laitie I answer first that the Apostles receiuing the Sacrament from Christ were then and there for the whole Church They receiued alone because they were Christs family to receiue together the Passeouer Secondly the Apostles were not as yet fully ordained till Christ breathed on them after
keepe and attend sheepe in the Countrey my furniture is rather the Crooke and Scripp then the Sword or Sling Yet if wilde beasts range and rauage among our flocks we are awaked to stretch forth our hands and rescue our Lambs And well may wee answer with Dauid Thy seruant kept his fathers 1. Sam. 17. 34. Sheâ—pe and there came a Lyon and likewise a Beare and tooke a Sheepe out of the Flocke and I went out after him and smote him and tooke it out of his mouth Plaine Shepheardly Dauid had he trusted in his owne strength and not rather in the goodnesse of his cause being Gods quarrell might easily haue been discouraged not onely by the braues and threats of the Philistine but much more by the checks and snappes of his elder brother Eliab who perhaps being better furnished with abilities both for warre and for Court thought to frowne his rurall brother out of the field But God is pleased to aduance his truth and cause the rather by plaine and weake meanes For my part nothing hath moued me to this encounter but the zeale of Gods truth and desire to instruct the meaner sort and establish our lesse learned Christian brethren As for curiosities and subtill contemplations I leaue them vnto others or rather to be left of all others so farre as they tend to engendring of strife among our selues and preiudice to our Church And accordingly in pressing the passages of Scripture and vindicating the same from violent and absurd interpretations I haue laboured to deliuer the plaine true and natiue exposition arising out of the literall sense and naturall context together with the circumstances thereof Which manner of interpretation as most sound and solid hath in all ages and will find approbation with the iudicious As for the stile and words of Scriptures I desire as this aduersarie dealt with vs by way of repercussion so to repay him in coine of his owne stampe and therefore I still pleade out of their owne vulgar English Translation of the whole Bible written and perfited by the Seminary Priests at Rhemes as appeareth by the first words of their Preface to the New Testament printed there Though the other part thereof being the old Testament was afterward printed at Doway and thereupon is commonly called the Doway Bible The Rhemists Priests for making any Translation at all of the Bible into the English tongue though out of the vulgar Latine though obscured by affected phrases and distorted by their corrupt Annotations yet are said to haue bin beshrewed by their owne more subtile Masters and Superiours as hauing thereby layed open to the people the nakednesse and deformitie of their Romish doctrines And therefore haue I the more willingly produced the same against themselues the power and lustre of Gods Word though clouded and disguised by their purposed obscuritie and improprieties yet competently shining forth for their conuiction by this vnwilling wounding of Rome by the out-workes of Rhemes Vnto the places cited out of their Bible I haue added not onely sutably to the Gaggers proofes the testimonies of diuers ancient Fathers and Doctours of the Church but also for ouer-measure the consent of diuers moderne Writers very passable and laudable in the Romish Church Lastly in handling this Popish Gagg varyed and furbished in diuers Editions I thought it not worth the while to goe thorow euery particular question some being friuolous or of small moment or weake and naked enough of themselues but haue rather chosen to insist vpon those which are most pertinent and weightie The discussing whereof might tend to seasonable edification The iudgement of which my poore labours I humbly submit to our Reuerend and blessed Mother the Church of England And so Christian Reader I commit my endeuours to thy charitable acceptation and withall desire to haue my part in thy deuout and brotherly prayers resting Thine in the Lord R. B. The Contents of this Counter-Gagg Three Principles premised for deciding Controuersies THere is one onely Rule of Faith page 1. 2. This Rule is and euer hath beene the Word of God p. 3. 3. This Word of God is now no where to be found but onely in the Holy Scriptures p. 6. Principal popish errors refuted in this Counter Gag by expresse Texts of the approued English-Rhemish Bible as also by Testimonies of Antiquity and of their owne Writers 1. That the holy Scriptures are not the only Rule of our Faith and life in all matters necessary to saluation p. 13. 2. That the Scriptures are imperfect insufficient to instruct vs in all things necessary to saluation p. 21. 3. That the Scriptures be obscure and hard to be vnderstood euen in things necessary p. 29. 4. That the Script doe not interpret themselues and that the true sence may not be fetched out of themselues p. 40. 5. That the Scriptures are not to be allowed to be read of the people nor heard by them in a knowne tongue p. 44. 6. That the common liberty for all to reade the Scriptures doth breed heresies p. 50. 7. That the Scriptures cannot of themselues be knowne to be the Word of God vnlesse the Church doe giue witnesse vnto them that they are so p. 53. 8. That Traditions which they call the vnwritten Word are the Rule of Faith p. 60. 9. That the present Churches determination is the absolute vnquestionable Rule of the peoples faith on which they are to rest beleeuing their teachers without farther inquiry p. 70. 10. That the Church is no where in Scripture taken for the Inuisible Church p. 77. 11. That the Church is euer gloriously conspicuous in the world p. 79. 12 That the Church cannot erre p. 88. 13. That the Church of Rome cannot erre p. 106. 14. That the Bishop of Rome cannot erre p. 109. 15. That Councels may not erre being confirmed by the Pope 115. 16. That the Church of Rome is the Catholike Church p. 120. 17. That the Church of Rome hath euer bin in perfect vnity within it selfe p 127. 18. That Saint Peter was Prince of the Apostles and had a primacy of power and authority aboue all the other Apostles p. 130. 19. That Saint Peter was Head of the Church p. 137. 20. That Peter was the onely Vicar of Christ heere vpon earth p. 152. 21. That the publike Seruice of the Church ought not to be in a vulgar and knowne tongue p. 155. 22. That Images are to be in Churches that not only for instruction but also to be adored p. 159. 23. That the Lords Supper is to bee administred to the people in one kind onely p. 170. 24. That these words This is my body are to be taken literally without any figure the Bread being transubstantiate and Christ there corporally the substance of Bread being taken away and Christs true Body in the roome thereof though the accidents of Bread remaine p. 177. 25. That Prayers are to be made to Saints departed and Angels p. 183. Scriptures obiected for
and 8. 20. Â To call vpon the Name of the Lord Gen 4. 26. 21. 23. So in Psal 50. 16. Ioel 1. 14. To eate no blood Genes 9. 4. So in Leuit. 17. 14. Deut. 12 16. To powre out drinke offerings and to offer burnt offerings Gen. 35. 14. and 28. 18. So in Numb 6. 15 17. and 29. 11 16 21. To haue daily burnt offerings Iob 1. 5. So in Numb 28. 3 6. To acknowledge a high Priest Gen. 14. 18. So in Leuit. 8. 6. and 21. 10. To pay tithes Gen. 28. 22. and 14. 20. So in Leuit. 27. 30. To preach and prophecie Iude vers 14. 1. Pet. 3. 19 20. 2. Pet. 2. 5. and to teach the people So in Deut. 33 10. Leuit. 10. 11. Ier. 1. 17. Ezech. 3. 4. Malach. 2. 7. To enquire of God Genes 25. 22. So in 2. King 13. 11. and 22. 13. To make vowes vnto God Genes 28. 20. So in Numb 30. 2 3. Deut 12. 25. To keepe feasts vnto God Exod. 5. 1. So in Leuit. 23. 4. To know the Couenant of God with them Genes 15. 18 17. 2. 8. 21 22 9. 11. So in Deut. 5. 2. To know the promised seed Gen. 3. 15. and 22. 18. and the Messiah Ioh. 8. 56. Gal. 3. 16. Luk. 1. 55. So in Deut. 18. 15 18. Isai 11. 1. and 6. 10. Ioh. 12. 41. To haue faith in comming to God and offering sacrifice Heb. 11. 4. So in 2. Chron. 20. 20. To be iustified and accounted righteous by faith Gen. 15. 6. Rom. 4. 3. So in Hab. 2. 4. To receiue the Sacraments as first Circumcision Gen. 17. 10. then the Passeouer Exodus 12. So afterwards in Iosh 5. 2. Deut. 16. 1. To be vpright-hearted and to walke with God Gen. 15. 22. and 6. 9. and 17. 2. to feare God and to eschew euill Iob 1. 1. So in Deut. 18. 13. Iosh 24. 14. 2. Kin. 20. 3. Eccles 12. 13. To know the commandements of God and to teach others the same Gen. 18. 19. So in Exod. 20. Deut. 5. and 4. 9. and 6. 7. and 11. 19. Lastly Abraham had a charge from God Commandements Statutes and Lawes which he kept Gen. 26. 5. So the Israelites had a charge from God Commandements Statutes and Lawes as Moses and Prophets Psalmes euery where teach Thus we see that what was first by tradition was afterward particularly written and so the vnwritten Word was the same with the written First also before the Word was written with pen and ink the whole moral law written in the hart was to be obserued as may be shewed in the books of Genesis Exod. and Iob as well as the ceremoniall Law and the Sacraments Sacrifices and other parts of Gods worship before mentioned all which afterward were written in books Therefore the traditionall Word before the Law written helps nothing for a traditional Word now seeing God would haue that same written afterwards whereby of a traditionall Word it became the written Word of God Secondly in the time of Moses God spake to him and hee to the people but it is said that Moses wrote all the words of the Lord Exod. 24. 4. Deut. 31. 9 19 24. The Prophets also spake first by word of mouth which were for the most part interpretations and more speciall applications of the Word already written by Moses which also were after written as the bookes extant doe witnesse Thirdly In the time of Christ and his Apostles they taught by word of mouth the Word of God but their Word was not then an vnwritten Word For first Christ taught out of the Scriptures of Moses of the Prophets Psalmes as his interpreting Luk. 24. of them citing them and confuting the aduersaries by them doe shew he therefore taught the written Word And what he himself either did or farther spake in all necessary things touching his life and doctrine they are now written by the Euangelists Luk. 1. 1 5. Act. 1. 1. So in like manner the Apostles before they wrote taught not an vnwritten Word but the Word and Gospell Acts 8. 25. and this same written in the Scriptures of the Prophets Rom. 1. 1 2. and 16. 26. Act. 26. 22. and 28. 23. According as Saint Ierome saith Whatsoeuer the Apostles preached In Mat. 13. in the Gospell they preached it by the words of the Law and the Prophets For if they had preached any thing not in the Scriptures it had been in vaine for the Bereans to haue searched the Scriptures daily to see whether those things which they had heard of them were so or no Acts 17. 11. It is cleare therefore that they taught a written Word and what they receiued from Christ and taught for the effect and vse thereof they also afterward did write as may bee gathered from these insuing places of Scripture In Rom. 15. 15. the Apostle wrote putting them in mind to wit of that which had been taught them by word of mouth In 1. Cor. 11. 23. he telleth them that he deliuered by word of mouth that which he had receiued of the Lord then hee writeth downe in the same verse and the rest following that which he had receiued In 1. Cor. 15. 1. he telleth them that now by writing he declared vnto them the Gospell which hee had preached and which they had receiued so that he wrote that which before he had taught them In 2. Cor. 1. 13. he saith that hee wrote none other things vnto them then that which they did reade or did acknowledge In Phil. 3. 1. he wrote the same things to wit which hee had preached it not being to him grieuous and to them safe In 2. Thes 2. 5. he saith Remember yee not that when I was with you I told you these things to wit which hee then in that Epistle wrote he wrote then what by mouth hee had taught And howsoeuer in the verse 15. of this Chapter he mentioneth Traditions yet those were such as were then by him written there the word traditions is equally and alike referred to word and epistle as if he had said If that I deliuered by word bee forgotten yet haue you now my Epistle to keepe them in your mind and therefore in vers 5. he saith Remember yee not hauing written downe in vers 3. and 4 what he before had told them and so in vers 6. proceeding to set downe the traditions before deliuered vnto vers 13. Then writeth hee to them to stand fast and keepe the traditions taught by word before or by his epistle now as being all one and the same deliuered now both by word and writing In 2. Thes 3. 6. he there also makes mention of tradition but what of a tradition vnwritten Yes before it was written but now Paul wrote it as you may reade in vers 10. where hee telleth vs particularly what it was In 2. Pet. 1. 12. Saint Peter endeuours to put them alwaies in remembrance that they might after his decease keepe in
mind alwaies the things which they knew and the truth wherein they were settled to wit by his and others preaching Now if he wrote not these things they could not so well remember them after his departure And did Peter care onely for those present or for Gods Church after If he did then surely he so wrote to remember those present of that which they had learned as the same might also instruct others in the same truth such as should afterwards liue and had neuer heard him by word of mouth In 2. Pet. 3. 1 2. Here Saint Peter telleth them what was the end of writing both his Epistles to wit to remember them and to mind them of two things first of the words which were spoken by the Prophets and then of the Commandements of the Apostles he therefore wrote these In 1. Ioh. 4. 13. Saint Iohn writes of Antichrist of whom before they had heard and in Chap. 1. 3. he writeth what he had seene and taught before S. Iude he writeth what they to whom he sends his Epistle before knew and had bin preached by the Apostles v. 15. 17. 18. Saint Luke writes those things which were deliuered by word of mouth for the more certaintie of the things taught Luk. 1. 2 3 4. euen of all that Christ began to doe and to speake vnto his Ascension Act. 1. 1. By all these places it is cleare that what was first taught was afterwards written and our aduersaries cannot shew any necessary point of faith or of good life left out of the written Word which as a point of doctrine before was deliuered by tradition for the Churches necessary instruction from the worlds beginning To this the ancient Fathers giue witnesse Irenaeus lib. 3. cap. 1. The Apostles preached the Gospell and afterwards by the wil of God they deliuered it vnto vs in Scriptures to be the pillar and ground of our faith Saint Ierome on Phil. 3. saith that Saint Paul wrote that is made rehearsall of the same things which he when he was present with them had told them by mouth Theophylact on Luke chap. 1. speakes in Lukes person and saith I instructed thee before without writing now I deliuer vnto thee a written Gospell that thou mayest not forget those things which were deliuered without writing Nicephorus lib. 2. cap. 34. saith that what Saint Paul in presence plainely taught by mouth the same things afterward in absence he called to their minds by his Epistle And that this was not but by Gods commandement S. Austine de consens Euangel lib. 1. cap. 35. witnesseth When the Disciples wrote saith he what Christ shewed and said vnto them wee may not say that he did not write for the members wrote that which they learned by the inditing of the head For whatsoeuer hee would haue vs to reade of the things which he did and said he gaue it in charge to them as his hands to write the same So that we may conclude that true which Saint Paul wrote to Timothy 2. Tim. 3. 16. both of all the old Testament as also of all the new and particularly of that very same place it selfe when hee had written it which is that all Scripture is of diuine inspiration seeing he also wrote by diuine instinct and by Christs commandement and made this attribute of diuinely-inspired to be a property of the Scriptures and so all necessarie things being written which were taught we must acknowledge the Word of God to bee found now onely in the holy Scriptures and not elsewhere And therefore may it be necessarily concluded from the premises and more fully also in the next immediately ensuing questions touching holy Scripture that the onely Rule of our faith is the holy Scriptures We are therefore to be guided by them in matter of faith and religion and not by that which seemeth right in our owne eyes Deu. 12. 8. Numb 15. 39. for there is a way which seemeth right to a man but the end thereof leadeth to death Pro. 14. 12. Not by our owne hearts Ezech. 13. 2. for mans heart is deceitfull aboue all things and desperately wicked Ier. 17. 9. Not by the will of man 2. Pet. 1. 21. for it is peruerse and crooked Not by humane wisedome though faire in shew Col. 2 23. for mans wisdome is enmity with God Rom. 8. 7. and the wisdome which is not from aboue is earthly sensuall and diuelish Iam. 3. 15. Not by our owne spirit Ezech. 13. 3. for we know not of what spirit we are Luk. 9. 55. Not by any priuate interpretation 2. Pet. 1. 20. for this is after man and not from holy Scripture which is not of any priuate interpretation but after the guiding of the holy Spirit 2. Pet 1. 20 21. Not by a pretended reuelation or spirit 2. Thes 2. 2. for this hath deceiued 2. Thes 2. 3. 1. King 22. 23. Not by the commandements nor doctrines of men Col. 2. 2. Mat. 7. 7. for such worship as is performed to God on such grounds is vaine Mat. 15. 18. Mark 7. 8. and God reiecteth it threatning to punish the same with losse of wisdome and vnderstanding Esay 29. 13 14. Not by traditions though receiued from our fathers 1. Pet. 1. 18. for with such deceits false Teachers deceiued the people euen in the Apostles dayes Acts 15. 24. 2. Thes 2 2. Not by writings of men as if Apostolical 2. Thes 2. 2. for so the deceiuets in S. Pauls time sought to beguile the people as this place witnesseth Not by statutes iudgements or examples of our forefathers Ezech. 20. 18. for their hearts might not be aright Psal 78. 8 37 57. Not by custome Leuit. 18. 3. for it may be vaine Ier. 10. 3. and idolatrous 2. King 17. 33 40. And custome which God approueth is that which is kept as it is written a custome obserued from the written Word Esd 3. 4. Not by number and multitude Exo. 23. 2. for here we see they may doe ill and examples in Scripture shew that multitudes haue erred when the fewer haue had the truth Not by the bare credit of any one teaching otherwise then wee haue receiued from the Word Saint Paul in this respect forbids to credit Man or Angell Gal. 1. 7 8. and an old Prophet seduced a young Prophet to his destruction 1. King 13. and that vnder pretended authoritie of an Angell vers 18. 24. Not by any rising from the dead much lesse by supposed apparitions seeming to bee of such as were dead Luk. 16. 31. for this the Lord allowed not of as a sufficient meanes to instruct wee are to be sent to the written Word to Moses and to the Prophets Not by signes and wonders or foreshewing things to come for these may false teachers doe Deut. 13. 1 2. by the power of Satan 2. Thes 2. 9. Reuel 13. 13. deceiuing the people Reuel 19. 20. Not by vaine and falsely so called Philosophy Col. 2. 8. or oppositions of Sciences falsely so
called 1. Tim. 6. 20. for these be vaine and deceitfull None of these are sufficient to leade vs but we are to be ruled by the written Word The Errors of our time The Romanists maintaine these insuing Propositions I. Proposition That the holy Scriptures are not in all matters necessarie to saluation the onely rule of our faith and life Confuted by their owne English Bible THeir Bible teacheth that there is a Rule Rom. 12. 6. Gal. 6. 16. This Rule one and the same Phil. 3. 16. Now that this Rule is the holy Scriptures which is the written Word of God it is cleare by the same Bible I. It maketh the Word written to bee the rule and guide in matters of controuersie Deut 17 11. In this place the Priests and Iudges are bound to proceed according to the Law But that Law was written in a booke called The booke of the Law of the Lord which the Priests and Leuites had with them in Iehosophats dayes to teach the people 2. Chron. 17. 9. Bellarmine lib. de Verbo Dei cap 2. saith on this place Holy Moses teacheth here that controuersies arising among Gods people are to bee iudged according to the Law II. Their Bible teacheth that God vrgeth To the Law and to the testimony which is written as aforesaid and condemneth them that speake not according to this Word Esay 8. 20. III. By it we are taught that the Church is straightly charged to keepe to the written Word as in Iosh 23. 6. Onely take courage and be carefull that you keepe all things which be written in the volume of the Law of Moses and decline not from them neither to the right hand nor to the left Iosh 1 8. Let not the volume of this Law depart from thy mouth but thou shalt meditate in it dayes and nights that thou mayst keepe and doe all things that bee written in it Is not this testimony cleare What can be spoken more plainely These places vrge to keepe to the written Word and withal not to decline from it S. Paul hauing spoken against diuision schisme and syding with teachers in the Church of Corinth some of them holding of one some of another to remedy this euill he warnes them not to be puffed vp one against another aboue that which is written 1. Cor. 4. 6. To these places may be added Deut. 30. 10. The Lord promised great blessings vnto Israel with this annexed condition saying If thou heare the voyce of thy Lord thy God and keepe his precepts where their obedience is commanded and his voyce made the rule thereof Now lest they should doubt where to find this his voyce and these his precepts Moses addeth these words which are written in this Law which Law he wrote and commanded the same to bee read before all Israel for this end to learne to feare the Lord and to fulfill all his words in that Law Deut. 31. 9 12. yea a curse is denounced against such as keepe not to the Written Word Deut. 27. 26. Gal. 1. 10. and a plague is threatned for not obseruing the same Deut. 28. 58. Hence is it that we shall find the prayses of holy men very often in Scripture That they did according as it was written 2. Chron. 35. 12. they couenanted that they would doethe things that were written 2. Chron. 34. 31. See out of their owne Bible more for this 2. Chr. 23. 18. 1. Esdr 3. 2. 4. and 6. 18. 2. Esdr 8. 14 15. and 10. 34 36. 4 King 23. 21. 3. King 2. 3. 2. King 1. 18. And not to doe as was written was a sinne for which they were to humble themselues and beg pardon of God 2. Chron. 30. 6 18. 1. By their owne Bible we learne that Iesus Christ the chiefe Shepheard and Bishop of our soules did nothing regard traditions he neuer named them but with dislike but aduanced very highly the dignitie of the Scriptures as the only and alone rule and meanes of our instruction in all things necessary to eternall life for thus their Bible telleth vs 1. That hee tooke for the ground of his teaching Scripture Luk. 4. 17. but wee reade not any where that hee taught vpon tradition 2. That he interpreted the Scriptures and out of them taught the things concerning himselfe Luk. 24. 27. not for traditions nor any thing out of them 3. That he opened the vnderstanding of his Disciples that they might vnderstand the Scriptures Luk. 24. 25. Hee neuer did so concerning traditions 4. That he often cited the Scriptures Mark 7. 6 10. Matth. 9. 13. and 12 3. and 13. 14. and in many other places but neuer traditions 5. That he exhorteth to the searching of the Scriptures Ioh. 5. 39. but neuer to the searching of traditions 6. That hee cleared the Scriptures from abuse and corrupt expositions Mat. 5. 21 22 27 28 33. 24. 25 36 37 38 39. c. but neuer traditions 7. That he vsed the Scriptures in disputing with Satan Mat. 4. and in confuting his aduersaries Mat. 22. 31. and 19. 4. Luk. 10 26. neuer traditions 8. That he defended his owne doctrine and his manner of teaching by the Scriptures Mat. 13. 10 15. and also the act of his Disciples in plucking eares of corne Mat. 12. 3 4 5. but neuer by traditions 9. That hee tooke care alwayes in euery thing to fulfill the Scriptures Ioh. 12. 14 15 16. Mat. 4. 14. Luk. 24. 44 46. yea so farre as to suffer death to make good the truth of them Matth. 26. 54. Luk. 22. 37. but no such regard had he to traditions 10. That he did oppose Scriptures against traditions Mat. 15. 4. but neuer traditions against Scriptures or for interpretation of Scripture in matter of faith 11. That he preferred the witnesse of Scripture before the witnesse of men Ioh. 5. 34 39 41. yea the power of them for instruction before the voyce of any that should be raised from the dead Luk. 16. 27. neuer so traditions 12. That he put the triall of himselfe to Scriptures so true and sure a Iudge he tooke them to be Ioh. 5. 39. not to traditions IV. Lastly he taught how his owne words could take no place if the written Word were not regarded Ioh. 5. 47. What traditionall word is there then of any mortall man or of all the mortall men in the world which may receiue so much as equall authoritie how much lesse then supreme authoritie ouer the Scriptures V. Their owne Bible teacheth that the Apostles taught not an vnwritten but a written Word for the Gospell was that which they preached but that was written Rom. 1. 1 2. and was made manifest by the Scriptures of the Prophets Rom. 16. 26. Our Sauiour taught his Disciples out of Moses Prophets See Treneus lib. 4. cap. 66 in fine and a little booke intituled The Messiab already come for the particulars and Psalmes Luk. 24. 27. in which bookes his Names his Natures his Offices his Birth where and when and
the same Picus Mirand in Apologia was bold to say that there was no infallible truth without the Bible Our faith saith Aquinas doth stay vpon the Canonicall In sum part 1. q. 1. Art 8. 10. books and the Church doth not decree but of things not necessary to Saluation Ferus on Mat. 13. saith that the holy Scriptures are the sole Rule of verity and whatsoeuer differs or contradicteth the same it is error and Cockle with whatsoeuer shew it commeth forth Franciscus à Victoria de Sacra pa. 120. saith I doe not thinke it sure and certaine although all Writers agree thereto because it is not to be found in the holy Scriptures Villa Vincentius teacheth that the doctrine of the Bookes Li. 2. de form Conci ca. 2. of the Prophets and Apostles is alone the Rule and foundation of Truth Their Canon Law tels vs that the diuine Scriptures containe Dist 37. 6. Relat the whole and firme Rule of faith Andradius lib. 3. Defens Trid. Con. in initio Their opinion dislikes me not who say that therefore the Scriptures are called Canonicall because they containe the most ample Canon that is the Rule and Square of Piety Faith and Religion Bellarmine lets fall this truth that the sacred Scripture is De Verbo Dei lib. 1. ca. 2. the most certaine and most sure Rule of Faith If so in the Superlatiue degree then nothing there is to ouerrule or equall it and therefore we may more safely cleaue to it onely as the most sure and the most certaine Rule For nothing saith the same man a little before in the same place is more knowne nothing more certaine then the holy Scriptures which are contained in the Propheticall and Apostolike writings Besides these testimonies so cleare as no Protestant can speake better in this point I adde their owne practice against themselues For whatsoeuer they conceit to be a Rule whether a Traditionall word or their Popes Definitiue sentence they are constrained to runne vnto the Scriptures for the ground of their assertions and to procure credit to their supposed rule The Gagger hath obiected no Scriptures to disproue the Scriptures to be the onely Rule of Faith II. Proposition That the Scriptures are imperfect and insufficient to instruct vs in all things necessary to saluation Confuted by their owne Bible THeir Bible proueth the vndeniable fulnesse perfection and sufficiency of the Scriptures by setting downe the true ends thereof both for the whole and parts which being so appointed of God cannot bee frustrated nor insufficiency found in any meanes which he ordayneth for they doe perfectly conduce to their ends except any dare imagine impiously and will say that either the Scriptures are not sufficient for the ends whereto they are appointed of God which none but Atheists will affirme or that the ends are not inough to make the Scriptures perfectly sufficient to instrtct vs in all things necessary to Saluation But if the Scriptures be granted to be sufficient for their ends whereto they be appointed as needs must and the ends therein set downe be proued sufficient in all matters necessary to saluation it will necessarily follow that the Scriptures are sufficient The ends why the Scriptures were written proued sufficient to direct vs in all matters necessary to saluation The Scriptures were and are written for our learning Rom. 15 4. to teach to argue to correct and to instruct in iustice 2. Tim. 3. 16. that we might haue faith and life in the Sonne of God Ioh. 20. 31. and hope also by the patience and consolation of the Scriptures Rom. 15 4. which can instruct to saluation 2. Tim. 3. 15. that the man of God may be perfect instructed to euery good worke If it can instruct and make perfect to euery good worke then euery good worke may be learned out of the Scriptures and that which can make a man to euery good worke perfect is in it selfe a perfect instruction thereto And what instruction is farther required then to good workes and to euery good worke where instruction is for euery such thing there is no defect This were proofe enough for the sufficiencie of the Scriptures but yet more Moses as their owne Bible sheweth wrote that the people might learne that they might feare the Lord their God all their dayes and keepe and fulfill all the words of the Law Deut. 31. 9 12 13. and his words and ceremonies that were commanded in the Law Deut. 17. 19. Dauid and others wrote the Psalmes to teach the feare of God Psal 33. 11. for instruction for the iust for comfort in aduersitie for praising and thanksgiuing in prosperitie with many other ends which their owne Bible plentifully sets out in their contents before euery Psalme according to their Doway translation Salomon wrote his Prouerbs to know wisedome and discipline to vnderstand the words of prudence and to receiue instruction of doctrine iustice and equitie that subtilty that is as they expound it profound and solid wit may be giuen to little ones knowledge and vnderstanding to yong men Prou. 1. 2 3 4. The Prophets wrote to discouer mens sinnes to threaten iudgements to call them to repentance to comfort the humbled to foretell things to come either of some particulars or of the state of the whole Church either then or afterwards as the Prophesies do witnesse The Euangelist S. Luke wrote that we might know the veritie Luk. 1. 3 4. of all those things which Iesus began to do and teach vntill the day that he was assumpted Act. 1. 1 2. S. Paul wrote to the Romanes to put them in remembrance what he had taught Rom. 15. 15. to the Corinthians to admonish them 1. Cor. 4. 14. not to keepe company with such as professed Christ and liued lewdly 1. Cor. 5. 9 11. to instruct them how to carrie themselues to an excommunicate penitent 2. Cor. 2. 3 9. To the Ephesians he wrote that by reading they might vnderstand his wisedome in the mysterie of Christ Ephe. 3. 3 4. to Timothy how he ought to conuerse in the house of God 1. Tim. 3. 15. To these may be added the end and scope of all the rest of his Epistles S. Peter wrote to admonish alwayes the Saints 2. Pet. 1. 12. to stirre them vp by admonition ver 13. and after his decease to keepe a memoriall of the things taught ver 15. that they might be mindfull of those words which he before had told them from the holy Prophets and the Apostles of the precepts of our Lord and Sauiour 2. Pet. 3. 2. and to testifie that this was the true grace of God wherein they stood 1. Pet. 5. 12. S. Iohn he wrote that we might not sinne but if any did to let vs know that we haue Iesus Christ our Aduocate and propitiation for our sinnes 1. Ioh. 2. 1 2. that we also might beleeue that Iesus is the Christ the Sonne of God Ioh. 20. 31. and that we might know that
the Author de dupl mart ca. 42. There is no sicknesse of the soule for which the Scripture doth not afford a present remedy Athanas li. contr Gentes The Scriptures inspired of God are sufficient for all discussing and manifesting of the Truth August Tract 49. in Iohan. They are choise things which haue been written and thought sufficient for the saluation of beleeuers Chrysost hom 41. in Mat. or whosoeuer was that ancient Author Whatsoeuer is required to saluation is all accomplished in the Scripture neither is there any thing wanting there that is needfull for mans saluation Cyril lib. 12. in Iohan. in ca. 20. 31. Such things as the Apostle saw sufficient for our Faith and manners are written Hilar. li. 2. de Trinit speaking of Gods Booke What is there concerning mans saluation that is not contained therein What doth it want or what is there obscure in it All things are there full and perfect as being of him that is full and perfect Vincentius Lyrin yeeldeth the Canon of the Scriptures to be perfect and in it selfe aboundantly sufficient for all matters Thus we see how the Ancients ran vpon the perfection of the Scriptures and doe not vilifie them putting vpon them imperfectnesse and insufficiency as our Aduersaries very wickedly doe to get way hereby to their owne inuentions Gainesaid by the learned on their owne side Antoninus Archbishop of Florence God hath spoken but In sum part 3. tit 18. cap. 3. once and that in the holy Scriptures so fully to all doubts and cases and to all good workes that he needeth speake no more Scotus in 1. Sent. q. 2. The holy Scripture is all true necessarie and sufficient for him that walketh here below to bring him to saluation in all that concerneth beleeuing hoping and doing Gerson in serm in die Circum Dom. consul 1. The sacred Scripture is sufficient Caictan in Deut. 4. 2. willeth vs to gather from it that the Law of God is perfect Yea on 2. Tim. 3. saith he It s proper to the holy Scripture to teach the ignorant that he may bee perfect in all things Lyra on Ioh 20. 3. acknowledgeth the sufficiency of the Scriptures in respect of Christs excellencie in worke and doctrine Trithemius the Abbat li. 8. quaest ad Maximil Caesar q. 4. It is necessary that we hold the Scriptures perfect in all things and we must beleeue that they be true right entire sound diuinely-inspired and aboundantly sufficient to confirme the Christian Faith Villa-Vincentius de rat stud Theol. li. 1. ca. 3. The Scriptures and they alone are able to teach vs to saluation And he groundeth his assertion on 2. Tim. 3. 16 17. In which words saith hee the Apostle comprehendeth all things that are necessary to saluation Canus loc theol li. 7. ca. 3. The Canon of the Scripture is perfect and most sufficient of it selfe to euery end Espencaeus on 2. Tim. 3. 15 16. If any thing be needfull to bee knowne or done the Scriptures teach they can instruct a man to saluation and make him sufficiently learned Roffensis Art 37. aduers Luthera pa. 411. The holy Scripture is a store-house of all truths which are needful to be knowne of Christians Bellarm. de Verbo Dei li. 4. ca. 11. All things are written of the Apostles which are necessarie for all and which they openly did preach commonly to all Wee here then see that the Scriptures containe and that sufficiently all the things which be necessary for mans saluation by the many witnesses among the Papists themselues See Doctor * Reply to Fishers answer White pa. 42. producing Anselmus Scotus Gerson Bonauentura Occham Waldensis Gabriel Aquinas Lyra and Durand Here may be brought in against the sufficiency and perfection An Obiection answered of them their common obiection which is that many bookes are lost Let it be so what then This proueth not the insufficiency of these Scriptures for first I haue prooued that they are sufficient to wit these which we haue for of these now wee dispute Secondly the ancient Fathers speeches before are of these and their sufficiency not regarding the Books lost Thirdly of these also doe their owne men speake in their before-cited testimonies though they know well enough this triuiall obiection III. Proposition That the Scriptures be obscure and hard to be vnderstood euen in things necessary THis question is to be vnderstood of all things necessarily to be beleeued and done in the way of saluation For wee doe not say that all and euery thing and all and euery word sentence speech and prophecie in Scripture is plaine and easie to be vnderstood but all the places speaking of matters of faith and good life necessary to saluation are plaine and easie to bee vnderstood and yet not of all men neither but of all such as in humilitie with prayer diligently and constantly reade and heare them hauing a godly purpose and a true indeuour to liue after them for such shall vnderstand these things Prou. 2. 1 5. vers 24 9. Ioh. 7. 17. The question being thus conceiued to say that the Scriptures are to such darke and hard to be vnderstood in such necessarie points of saluation is vntrue Confuted by their owne Bible Psal 18. 18. The testimony of our Lord is faithfull giuing After our Bible Psal 19. wisedome to little ones Vers 9. The precept of our Lord is lightsome illuminating the eyes Psal 118. 105. Thy Word is a lampe to my feete and a light to Psal 119. my paths Vers 130. The declaration of thy words doth illuminate and giues vnderstanding to little ones Prou. 6. 23. The commandement is a lampe and the Law a light 2. Pet. 1. 19. We haue a Propheticall Word most sure which you doe well attending vnto as to a candle shining in a darke place By all these places it is euident that the Scriptures being a light a lampe candle shining lightsome illuminating the eyes and giuing vnderstanding to little ones must be plaine easie and not obscure and dark For if it were how can it be called light how can it be said to enlighten our eyes and be a lampe to our feete And what need haue we to attend to it for direction and guideance in a darke place if it were not a shining light vnto such as attend vnto it Contraried by ancient Fathers Clem. Alex. protrept pa. 25. It is a common light shining to all men there is no obscuritie in it Epiphanius Haeres 69. All things in the Scripture be manifest to them which repaire to them with a religious heart Saint August in Psal 8. God hath bowed downe the Scriptures euen to the capacitie of babes and sucklings And in Epist ad Volus The Scripture like a familiar friend speaketh those plaine things which it conteineth without glosing to the heart of the learned and vnlearned de doct Chr. li. 2. ca. 9. In these things which are set downe plainely in the Scriptures are to bee found
a man endued with Gods Spirit and spirituall vnderstanding come to the holy Scriptures he will discerne them to be of God and of his Spirits inditing though none beare witnesse to them and tell him so much For the spirituall man iudgeth all things 1. Cor. 2. 15. and if he can iudge he also can discerne of thē Weigh also that those which bee good Bankers know money at the first sight whose image and superscription it beareth The worke of an Apelles is easily discerned from that which is an ordinarie Painters And wee know that men well read are so quick-sighted as that they can discerne learned mens writings from the counterfeites of them How much more then may the writings of God so infinitely surmounting all others in all manner of grace dexteritie and maiestie of themselues be seuered and sundred from all other writings and be knowne to be of the Lords owne inditing Lastly as in generall the Scriptures shew themselues to bee Gods Word and also more particularly that the seuerall books thereof are his Word So these very bookes which wee at this day acknowledge and haue in account for Gods Word and so beleeue them to be doe witnesse for themselues that they are indeed the very Word of God though the Church should bee silent in her dutie so to professe and teach them to be And this is cleare 1. From the Penmen who according to the wisdome giuen to them as Peter speaketh 2. Pet. 3. 15. haue written the truth of God Ioh. 19 35. and the commandements of God 1. Cor. 14. 37. Now who were the Penmen of these bookes we know 1. By the titles of them 2. By the inscriptions as that to the Rom. chap. 1. 1. to the Corinth chap. 1. 1. 2. Cor. 1. 1. to the Gal. chap. 1. 1. and so of the rest of the Epistles of Saint Paul Likewise that of Saint Iames Peter and Iude and the Reuel 1. 1 4. are knowne by their inscriptions 3. By the subscription in some as 1. Cor. chap. 16. 21. The salutation of me Paul with mine owne hand 4. By apparant testimonie within them telling vs who wrote them Iohn saith he wrote the Gospell ascribed to him Ioh. 21. 24. So Saint Paul his Epistles 2. Cor. 10. 1. 1. Corinth 15 9. 1. Tim. 1. 13. That to the Hebrewes in many places discouers it selfe to be Saint Pauls So the Gospell to be Saint Lukes and the Acts too for hee that wrote the one wrote the other also Acts 7. 7. 2. From the puritie the veritie the integritie the godly plainenesse and simplicitie and yet powerfull maiestie thereof euincing all gaine-sayers and manifesting these very bookes to be the Word of God What true and euident properties soeuer can be shewed to be the properties of Gods Word to know it by the very same these bookes challenge to themselues to approue themselues to bee Gods Word to the conscience of euery true Christian See Scotus his ten arguments 1. Sent. prol Art 1. Also Gregor de Valent. tom 3. p. 329. Let our aduersaries speake herein 3. From the witnesse of Gods Spirit making the reading studying meditation preaching and hearing of the things contained in these bookes very powerfull vpon mens consciences working conuersion to God and so perswading to beleeue them to bee of God as hereupon they doe yeeld obedience thereto feare to offend against the commandements therein beleeue with comfort the promises yea and so fully to giue themselues to the guiding thereof as they thinke in them to find eternall life and are so perswaded as that they can forsake all yea if need were also to suffer death vpon the faith of these sauing truths therein contained as holy Martyrs haue done very chearefully and constantly through the Spirits assistance bearing witnesse to them and by which they and wee know them to be the things giuen vs of God 1. Cor. 2. 12. This worketh faith and maketh vs beleeue them and therefore is called the Spirit of Faith 2. Cor. 4 13. This teacheth vs Ioh. 6. 45. and is truth 1. Ioh. 5. 6. and euer accompanieth the Word Esay 59. 21. to make it the power of God to saluation Rom. 1. and the sauour of life vnto life to them that are saued 2. Cor. 2. The Church is to testifie of them to interpret them out of themselues to keepe them and to defend them but she cannot either make them to be Gods word if they were not so already for she cannot make a word to be mans if man neuer spoke it neither can she make Gods word to be his word vnto vs vpon her owne credit if it selfe bare not witnesse of it selfe and the Spirit did not confirme the same and not worke this faith in vs. If her authoritie could worke this beliefe then were she to blame for not bringing all to the faith of them To worke diuine faith in our hearts is of God and not of men Contraried by Antiquitie Saluianus lib. 3. de prouidentia saith All that men say need reasons and witnesses but Gods Word is witnesse to it selfe for whatsoeuer the incorrupt Truth speaketh must needs be an incorrupt witnesse to it selfe Ambrose lib. 5. Epist 31. Whom may I beleeue in the things of God better then God himselfe Hilarie lib. 1. de Triniate God is a witnesse for himselfe and he is not to be knowne but by himself Now God and his Word is one and therefore saith Nilus it is all one to accuse God as Decausis dissent Eccl. pag. 2. to challenge the Scriptures Origen lib. 4. cap. 2. de Princip Whosoeuer with all diligence and reuerence as is meete shall consider the words of the Prophets it is certaine that in the reading and diligent view thereof hauing his mind and vnderstanding knocked at by a diuine inspiration he shall know that the words which he readeth were not vttered by man but are the words of God and of himselfe shall perceiue that these bookes were written not by humane Art not by the word of mortall man but by a Maiestie Diuine Gainesaid by some of their owne Gregorie de Valentia Comment in Thom. cap. 3. pag. 31. The Reuelation of the Scripture is beleeued not vpon the credit of another Reuelation but for it selfe Canisius citeth cap. de praecept Eccl. Num. 16. We beleeue adhere and giue the greatest authoritie to the Scripture for the testimonies sake of the holy Ghost speaking in them Bellarmine de Verbo Dei lib. ca. 2. Nothing is more knowne nothing more certaine then the Scripture that it were the greatest madnesse in the world not to beleeue them If he saith truth as he doth then is it madnesse not to beleeue the Scripture bearing witnesse of it selfe that it is all of it selfe inspired of God What farther Testimonie neede wee A Papist now of late in His guide of Faith saith thus We beleeue the Scriptures S. N. Guide of faith chap. 7. num 3. for the diuine Authoritie which is the
and theirs proper to some onely 2. This place speakes of Traditions written which wee maintaine but they in this question vnderstand traditions beside Scripture or a word not written in the Scriptures how then doth this place helpe them 3 This place doth speake indeed of traditions deliuered by word and by writing but not of diuers traditions as one sort spoken and another sort written but of a diuers way of deliuering the very same traditions for first traditions are but once here named and applied to both Word and Epistle Secondly the word Whether may bee as wel taken coniunctiuely as it is in 1. Cor. 15. 11. 13. 8. Rom. 14. 8. Col. 1. 20. as disiunctiuely and albeit here it be taken disiunctiuely yet it proueth not diuersitie of traditions but the same diuersly deliuered 5. By this place it is cleare that traditions were first by word but will it therefore follow that they were not written The contrary is to bee shewed from the beginning 1. Before the Law the Word was not written but as before is proued it was afterwards written 2. Moses and the Prophets deliuered Gods wil first by word of mouth but afterwards the same was written Thirdly Christ taught by word which afterwards the Euangilists wrote Luk 1. 2 3. Fourthly the Apostle Saint Paul taught by word as other did but Saint Paul telleth vs that he was set apart to teach the Gospell Rom. 1. 1. which he calleth the Word of God 1. Thes 2. 2 13. This Word of the Lord Iesus he onely taught euery where and by him it was spred abroad Act. 18. 11. 19. 10. to which he commended the Church Act. 20. 32. This Word and Gospell spred so farre by him Rom. 15. 19. hee telleth vs was written before in the holy Scriptures Rom. 1. 2. so that he taught not an vnwritten but a written Word and a written Gospell Act. 26. 22. and 28. 23. Rom. 16. 26. 5. The traditions here mentioned first taught by word are written traditions which he calleth in 1. Thes 4. 2. Commandements but these Comandements giuen by word of mouth before after in writing to them hee here setteth downe vers 3. 4 5 6 10 11 12. yea what letteth to vnderstand these traditions by word to bee those things which in the 5. verse of this chapter he saith He remembreth them of set downe in vers 3. 4 If so then are these traditions written and not now vnwritten though at the first taught by word 6. Though it were granted that the traditions taught by word were not all written by the Apostle then in neither of these Epistles I demand first how can they be able hence to proue that neither he elsewhere nor any other Apostle wrote them but that they remaine to this day vnwritten Secondly how can they tell what these were if they be not written Thirdly how are they able to proue that these traditions not written and taught by the Apostle are their Popish traditions which they stand for Three necessarie questions vnresolued hitherto 7. And lastly If they thus will reason that there is yet an vnwritten word to be a rule because S. Paul taught traditions first by word then is there much more a written word to be a rule for that those spoken were after written for that which is spoken and written is with all men more certaine and sure then that which onely is spoken Now of one and the same thing to be ruled there cannot be two rules as before is proued Therefore let vs cleaue to the Word written as the most certaine and surest rule because it is both the word spoken and written 2. Thes 3. 6. And not according to the tradition which they haue receiued of vs. Answ Here is mention of a tradition which the Apostle had taught and the Thessalonians had receiued but this is not an vnwritten tradition but written for the Apostle in vers 10. sets it downe and telles vs plainely what it was to wit That if any would not worke let him not eate So as this is nothing for their vnwritten traditions 1. Cor. 11. 2. And I pray you brethren c. that you keepe the precepts as I deliuered them vnto you Answ 1. Wee grant that the Apostle deliuered and taught by word of mouth before he wrote but the question is whether the same he taught be writ or no They say they be not which this place proueth not neither can they bring any place either expressely or by necessarie conclusion To this purpose we say they be and doe proue it by many Scriptures afore set downe as also in answere to the first place of which nature is this Scripture for the Apostle saith here I deliuered them vnto you and in vers 23. hee hath the very same words and withall setteth downe what he deliuered to them in vers 23 24 25. So that what he deliuered by word is now in his writings Secondly this place according to their translation is of precepts they here auoyde the word traditions if it be not for traditions why doe they alleage it And if it be for traditions why doe they not name the Word here as elsewhere in other places But let them bee precepts what then If precepts of necessarie and substantial matters of the Gospell then were the same written for Paul preached them onely out of the Scriptures Act. 26. 22. and 28. 23. according to the Scriptures 1. Cor. 1 5 3 4. For as is proued his Gospell was a written Gospell and what hee preached the same substantiall points himselfe did afterwards write as appeareth in the same Epistle chap. 15. 1 2 3 4 c. And Eadem scrifiere hoc eâ— eadem repetere quae praseus dixeram in Phil. 3. 1. as also Saint Ierome expoundeth the place Being then written precepts here is no proofe for their vnwritten traditions If they vnderstand them of precepts in and about matters of indifferencie rites and decences in the Church c. the place is nothing to the question in hand and yet precepts in such matters are also written 1. Cor. 6. 12. and 8. 9 13. and 10. 23 31 32. and therefore taken which way they please they are now written and not vnwritten precepts 1. Tim. 6. 20. O Timothy keepe the depositum that is say the Rhemists the whole doctrine of our Christianitie and Catholike truth descending from the Apostles by succession of Bishops euen vnto the end is all one with tradition say they in their annotation giuen to the Bishops to keep and not to Lay-men The Gagger alleageth the third verse also and so as it seemeth doth take the word doctrine as here the word depositum that is as Bellarmine expounds it the treasure of vnwritten doctrine Answ 1. Here is no mention of tradition neither doth this place proue that this depositum is now an vnwritten doctrine 2. Hee speakes of a depositum committed to Timothy his trust but whether written or onely
spoken is not set downe here and so proueth not the point in question 3. Of themselues there be that expound this depositum farre otherwise Caietan expounds it of the flocke committed to him So also Lyra their Glosse takes it to be his office So Hugo Cardinalis Aquinas interpreteth it of euery good thing which any man hath committed to him of God to keepe and to increase Thus they agree not among themselues if they cannot agree about the sense of the word is this then a sound proofe of so great a point as is in question Must a Rule to rule holy Scripture and the holy Church be grounded vpon such an vncertaine meaning 4. But let the Rhemists interpretation of the word goe for sound it is enough to ouerthrow their tenent for this depositum they make the whole doctrine of our Christianitie If this be the Treasure of vnwritten doctrine as Bellarmine will haue it what doth the Scripture containe Saint Paul telleth vs 1. Tim. 1. 11. that the glorious Gospell was committed to his trust as this depositum was committed to Timothy his trust if these two bee one as they are for was another thing committed to the trust of Timothy then was committed to Saint Pauls trust Then the Gospell is the whole doctrine of our Christianity except there be doctrines of Christianity which are not Gospell but the Gospell is written as before is prooued and therefore also is this a written depositum and not an vnwritten doctrine 5. This place wicked heretickes so expounded and to defend Tertul. de praescript aduersus Haeret. ca. 25. their hereticall falsities feigned such a sense of this place of certaine vnwritten traditions as the Papists doe by which they may see whence they be 2. Tim. 1. 13. Haue thou a forme of sound words which thou hast heard of me the same is mentioned Rom. 6. 17. Answ 1. This sheweth that a forme of words were deliuered by mouth but hence will it not follow that the same is not now written Saint Paul instructed by word of mouth Ergo may it be concluded that he wrote not the same How in reason will this follow And yet this is the thing to be proued or else nothing to the purpose 2. The place sheweth in what things this forme of words is to bee kept to wit in faith and in loue but the forme of the words of our beliefe is in the Scripture Ioh. 20. 31. Act. 8. 37. and also of our loue Mat. 22. 37 39. 3. If by forme of words they will vnderstand the compendium of Christianitie concerning Faith Obedience Prayer and forme of administring the holy Sacraments all these be also in the Scriptures as our Creed the ten Commandements the Lords Prayer as before is shewed For baptisme reade Mat. 28. 19. and for the Lords Supper Mat. 26. 26 27 28. 1. Cor. 11. 23 24 25. Therefore here is no forme of words left vnwritten as out of this place the Papists pretend 2. Tim. 2. 2. And the things which thou hast heard c. Answ 1. This still speakes of Pauls preaching but proueth not the same not to be written 2. It hath been before proued that Paul preached openly the Scriptures and therfore by the things heard from him must be meant those which he taught out of the Scriptures 3. It is probable that S. Paul himselfe preaching out of the Scriptures and onely according to the Scriptures also highly commending Scriptures to Timothy to be able to make perfect the man of God to euery good worke 2. Tim. 3. 16 17. that hee would haue any thing commended by Timothy to other Teachers but what was to be found in holy Scriptures This place therefore helpes not for vnwritten traditions Ioh. 20. 30. Many other signes did Iesus c. which are not written in this booke Answ 1. The Euangelist saith they were not written in this booke But what then May they not be written in other Euangelists 2. Here he speakes of signes and Acts of Christ and not of his doctrine by tradition which is the matter in question and so this text is nothing to the purpose Ioh. 21. 25. There are many other things which also Iesus did c. Answ This place also speaketh of that which Iesus did and not of that which he taught Here is not one syllable of a traditionarie word Ioh. 16 12. Many things I haue to say to you but you cannot beare them now Ans 1. This place tels vs not what Christ said but what hee concealed to wit many things which he had to speake but then spake not so as this proueth not a traditionall word nor any word at all except they will conclude that what one can say therefore he doth say it 2. If Christ had said all things to the Apostles then yet would it not follow that the same were not at all written in Scripture for Iesus Christ taught what was written in the Scriptures expounded them cited them and by them confuted the Aduersaries And Saint Luke makes a profession that his Gospell was A Treatise of all that Iesus began both to doe and speake vnto the day of his Ascension Act. 1. 1 2. 3. Can our Aduersaries tell what things Christ had to say If they can first let them shew to vs what they were secondly that they were differing from those things taught by him and written now in the new Testament thirdly that they were neuer written by the Apostles If these they cannot demonstrate to vs they gaine nothing hence for their pretended traditionary August 77. tract in Iohn word This place heretickes abused for their traditions 1. Cor. 11. 16. Wee haue no such custome nor the Church of God Answ 1. This speaketh not affirmatiuely of a custome but negatiuely of no such custome 2. Though it had spoken of a custome what is this to a traditionall word Is custome doctrine Or is it not rather applied to actions as in Gen. 31. 35. Ioh. 18. 39 3. The Scriptures allow not custome to be a Rule Leu. 18. 2. See Doway Translation Ier. 10. 2. 2 King 17. 40. 1. Cor. 11. 34. The rest will I dispose when I come Answ Here is no speech of any word of Doctrine but of order among the Corinthians Ioh. 2. 12. and Ioh. 3. 13. Hauing moe things to write vnto you I would not by paper and inke For I hope that I shall be with you and speake mouth to mouth Answ These places shew indeed that in the two short Epistles Iohn wrote not all those things which he might haue written because he would speake to them of them But can our Aduersaries proue first that Iohn euer came to vtter the things vnwritten If he did what were they If he did not then so much of their conceited traditionall word is lost Secondly that those moe things left vnwritten were either things necessarie or they were not things already written Til they can shew these things this place doth them
whom these words were spoken should teach and the people heare from them should be taken as Christ speaking in them but with condition as they should teach what he charged them to teach For the Apostles had their lesson giuen them to teach whatsoeuer Christ commanded them Mat. 28. 20. And these seuenty were taught what to doe and say Luk. 10. 3 12. which they obseruing Christ was heard in them So the meaning is Hee that heareth you deliuering my message and teaching what I command heareth me as if I were there in very person and he that shall despise you so discharging your duty despiseth mee and him that sent mee euen God himselfe as also Saint Paul speaketh 1. Thes 4. 8. For albeit the Apostles had an vnâ—rring Spirit assisting them in the Ministery Mat. 10. 20. Mar. 13. 11. Iohn 16. 13. of whom these words may bee taken absolutely yet of all other succeeding they are to be vnderstood with the former limitation Else why are we allowed yea charged not to beleeue euery spirit but to trie the spirits 1. Ioh. 4. 1. to trie all things 1. Thes 5 And why are the Bereans who not knowing Pauls Apostolicall function but taking him as a Teacher as other were commended as Bellarmine confesseth l. 1. de Verbo Dei for searching the Scriptures and left as an example for vs to follow Act. 17. 11. if the Teacher were to be credited in euery thing he should speake Mat. 16. 19. Whatsoeuer thou shalt binde in earth shall be bound in heauen c. Answ This is to be done by the Keyes which Christ gaue him as the words before going shew I will giue thee the keyes of the Kingdome of Heauen then followeth whatsoeuer thou shalt binde c. to wit by these keyes of Christ Not then by his owne power and will as himselfe pleaseth but as those keyes doe helpe him to open and shut to bind and loose by and with the authority of these keyes must hee proceede and not otherwise Now let vs see what these keyes be by which hee openeth and shutteth byndeth and looseth forgiueth and retaineth sins These Keyes are these two Christs Word and Christs Spirit Mat 18. 18. Ioh. 20. 23. which I thus proue 1. For that in this Text is a promise of giuing the keyes I will giue the keyes c. Now seeing that here they are not giuen but promised let vs see what Christ gaue to Peter and other the Apostles and we shall finde that he gaue them two things his Word which hee calleth the words of his Father and the Word of reconciliation which he put in them and they receiued Ioh. 17. 8. 2. Cor. 5. 19. and his Spirit Ioh. 20. 22. which they also receiued when he said Receiue ye the holy Ghost breathing on them These are the two things which we finde that he gaue them therefore they are either the keyes or inseparable companions of the keyes 2. Christ in Ioh. 20. 21. saith As my Father hath sent me so I also send you so in Chap. 17. 18. But with these two did his Father send him with his Word Ioh. 7. 16. and 8. 26 28 38. and with his Spirit Luk. 4. 18. Mat. 3. 16. Esay 11. 2. and 42. 1. and 61. 1 2. Therefore these two are the keyes Keyes are by Bellarmines interpretation here taken for great authoritie and power as in Esay 22. 22. in Eliakim shadowing the great power and authoritie in Christ Reuel 3. 7. exercised in his Church But what greater power and authority then his Word and Spirit can there be in Christ his Church whatsoeuer it be it is comprehended in these two Therefore these be the keyes 4. He speakes of keyes as of moe then one linked together so that they are giuen as inseparable and so these two be For the Spirit teacheth the Word of Christ Ioh. 16. 13. and 14. 26. and the Word is with the Spirit Esay 59. 21. these two keyes are tyed together and giuen by Christ 5. The keyes promised here are the keyes of the Kingdome of Heauen In this spirituall Kingdome by these to beare rule by these to bind and loose in earth is so verily and as surely done in heauen For what in this Kingdome here can beare Rule but his Word and his Spirit What truly can bind and loose in heauen but these We may be assured that what the Word and Spirit of God bindeth they are bound indeed and what these loose remit and forgiue they are loosed remitted and forgiuen of God in heauen of no other keyes can we be so assured hereof These then are the keyes here promised to Peter and were giuen to all the Apostles and to the true Church of God This place therefore helpeth nothing our Aduersaries who boast of an vnerring spirit leading the Pope and his Prelates into all truth if they bragge of this key let them shew vs the other the Word of God and the same written now in the Scriptures or else their boasting is in vaine and their binding and loosing of no force Deut. 17. 8. If there arise a matter c. Answ This place is for vs and against them for here iudgement must be giuen not as men thinke out of their own braine but saith the text according to their owne translation Thou See also Ezec. 44. 24. shalt doe whatsoeuer they that are Presidents of the place which our Lord shall choose shall say and teach thee according to his Law now that Law was written 2. Chro. 17. 9. This is it then we desire that the truth of iudgement may be from the written Word of God which this place approueth yet though they produce it and vrge it so often neuerthelesse it speakes not of the necessary points of faith but of controuersies in matters of another nature as the eighth verse plainely sheweth Hag. 2. 12. Thus saith the Lord of hostes Aske the Priests the Law Answ This place is also for vs and against themselues for what were the Priests to be asked what their owne opinion and iudgement No but they were to bee asked the Law that is the Law written and according to which they did answere in vers 13. 4. We teach that Pastors are to bee heard speaking to vs out of the Word written and accordingly as it teacheth them to speake wee must obey with all reuerence 2. Chro. 19. 8 18. Moreouer in Ierusalem did Iehosaphat set of the Leuites c. Answ It is one with that in Deut. 17. 8. and here contrary to the Popish practice the Priests and Leuites were subiect to Iehosaphat the King who had an inspection ouer them and gaue them a charge so 2. Chron. 17. 7 8. 2. Thes 2 15. Stand fast and hold the tradition c. This place is answered fully and at large before in handling the former question Mal. 2. 7. For the lips of the Priest shall keepe knowledge and the Law shall they require of his mouth Answ 1.
God is not euer visibly glorious And this is manifest if we consider the estate thereof in the time of the Arian Emperours the world almost being turned Arian as S. Hierome complaineth Gainesaid by some of themselues Alex. Hales part 3. q. vlt. num 5. Art 2. saith that about the time of Christs passion the true faith remained in none but in the Virgin Marie So Durand Rat. lib. 6. cap. 72. num 25. So Panormit de elect elect potest cap. sanctificasti So Turrecramat de Consecrat d. 2. semel Christus Num. 4. It was a poore visibilitie then farre from glorious conspicuousnesse Many Papists write of a miserable estate of the Church in the time of Antichrist that the Masse shall be celebrated in few places and verie priuately in caues and secret places yea perhaps the Pope shall then professe his faith in secret See for these things Pererius on Daniel pag. 714. Ouandus in Breuiloqu in 4 sent D. 18. prop. 3. pag. 602. Suarez lib. 5. Contr. sect Angli cap. 21. Acosta de Temp. nouis lib. 2. cap. 15. Rhem. on 2 Thess 2. 3. All these speake of the Churches almost vtter exâ—â—pation See more testimonies of Occam Caietan Maluenda Barradius and others in D. Whites Reply to Fisher pag. 77. This they do meane of their Romish Church-Seruice Masse and Religion which I pray God to hasten and make them true Prognosticators of their owne downefall and ruine Amen Amen But that Romish Antichrist hath played his part against the true Church alreadie as is foretold in 2. Thess 2. Reu. 9. and 11. and 12. and 13. which these men cannot or will not see being made drunke with that whores cup of her fornication The Scriptures obiected answered Mat. 5. 14. Yet are the Light of the World a Citie set on a hill cannot be hidden Neither doe men light a Candle and put it vnder a Bushell but on a candlesticke and it giueth light to all that are in the house Answ This place doth not proue the Church visible or vnhidden at all times and to all the successiue perpetuall Church is not expressed nor intended for Christ spake this to and of his Disciples then So Chrysostome taketh it and yet euen they In Psal 38. when they fled from Christ were hidden for a time But here is a threefold similitude by which our Aduersaries go about to proue the euer-glorious visibilitie of the Church 1. From the word light yee are the light of the World What light is there in nature which is alwaies seene The very Sunnes light is not so in the same place for it goeth downe at night and in the day-time it is often beclouded and at some times eclipsed neither doe all see it though it shine forth for the blind man cannot he that is a sleepe or winketh doth not and they that are out of the Horizon cannot So then let the Church be the Sunnes light yet shee therefore cannot bee proued to bee euer gloriously visible to all euery where when the estate of the Church shall bee as is said in Reuel 6. 12. the Sunne being blacke as Sackcloth and in Chap. 9. 2. the Sunne and Aire darkened with the smoke comming out of the bottomlesse pit Epist 80. ad Hâ—sych 48. ad Vincent then saith Saint Augustine the Church shall not appeare 2. From a Citie set vpon an Hill which cannot be hid true totally and finally to all and euery one at all times for so wee say the Church cannot be hid but such as truly seekâ— vnto her and in sinceritie desire to see her shall come to the sight of her But yet a Citie set on an hill is euer hidden to those that want sight to such as be farre off from it to such as be neere to it is it sometime hidden when foggie mists arise and hinder the sight This simily therefore proueth not a perpetuall visibilitie of the Church 3. From the Candle on a candlesticke but the candle often burneth dimly and needeth snuffers to snuffe it Againe it lightneth onely those that haue eyes to see and haue their eyes open to see else it doth not giue them light Thirdly it giueth light onely to them that are in the house to wit in the same roome but not to other in another roome in the same house if a wall bee betweene them Wee see then that these similies doe not expressely prooue a continuall cleare visibilitie of the Church Mat. 18. 17. Tell the Church if he neglect to heare the Church let him be to thee as a Heathen Answ This place the Gagger alleageth before for to prooue that the Church could not erre and now that she is euer gloriously visible yet here are no expresse words nor direct intent of her visibility or hiding 1. Christ here did speake of the Iewish Church then which was not the Catholike but a particular Church visible 2. If applied to vs it cannot bee meant of the Catholike Church for that cannot bee seene with our eyes but beleeued neither if it could be seene can she bee gathered into one place to heare priuate causes as is here meant 3. This therefore being vnderstood of a particular Church as it needes must and that also of the onely Ecclesiasticall Gouerners therein what is this to proue the visibility of the whole Church 4. This telling of the Church may be done by such as be of her when she is in the wildernesse seene to her owne and not to the world euen where onely two or three be gathered together in Christs Name to heare such complaints Vers 19 20. 2. Cor. 4. 3. If our Gospell bee hid it is hid to them that are lost Answ Here is no word of the Church but the wise Gagger taketh the Gospell and the Church for one and the same If so then the place is flat against himselfe for hee saith that the Church cannot be hid but Saint Paul saith the Gospell may to them that are lost blinded by Satan and doe not beleeue and therefore the Church may bee hid if it and the Gospell bee one Esay 2. 2. And it shall come to passe in the last dayes that the Mountaine of the Lords House shall be established in the top of the Mountaines and shall be exalted aboue all the Hilles and all Nations shall flow vnto it Answ They expound this and that of Mich. 4. 7. Dan. 7. 14. of Christs Kingdome which they will haue to be sensibly and corporally visible when it is altogether spirituall This spirituall Kingdome is not a visible Mountaine which the Nations with their bodily eyes flow vnto but with the eyes of their mind But they obiect and say that a Prophecie must bee of things which may bee seene and perceiued by our senses But who euer saw with his corporall sense any such thing as is here foretold Who euer saw men beate their swords into plow-shares their speares into pruning-hookes Vers 4. Whose sense euer saw the
to his Mother in Luke did dreame of a Pope-holy Father and his Churches iurisdiction Christs Kingdome was not nor is not of this world Ioh. 18. 36. but the Popes is therefore he vndertakes to be chiefe Iudge to diuide inheritances and to dispose of kingdomes which Christ refused to intermeddle in Luk. 12. 14. Moreouer his Kingdome should extend to the vttermost parts of the earth but so did neuer Romes Iurisdiction Many Christian Churches neuer subiected themselues to her many farre remote know her not nor her Pope whether a man or a woman Pope Ioane Lastly The Romish Church cannot be Christs Kingdome for that the Pope is Antichrist whose character set forth in the Scripture he seemeth so liuely to expresse that his best abetters cannot free him of that title For my part I haue laid the dogge so neere his doore that I hope hee and his Parasites See also the Answer of B. Downame vnto Leon. Lessius de Antichristo cannot beat him away See more in my poore labours vpon the Reuelation Coloss 1. 5 6. Yee heard before in the word of the truth of the Gospell which is come vnto you as it is in all the world and bringeth forth fruit c. But saith the Gagger No faith or Gospell hath or is so dilated in all the world nor hath fructified as the faith of the Romane Church hath done Answ 1. Where is in the Text Rome or the Romish Church Secondly by saying no faith or Gospell hath or is so dilated speaking in the time past and present hee playeth the deceitfull Merchant by making two different things one 1. For by the time past and most ancient must bee meant the faith and Gospell in the Church planted in other places as well as at Rome in the Apostles dayes of which this place of the Colossians speaketh and by the time present is vnderstood the faith and profession of the now Romish Church greatly differing from that which the Apostle commended then as before is manifested out of the Epistle to the Romanes Thirdly in that he saith no faith meaning this present faith for which hee onely striueth hath not been nor is so dilated in all the world fructified and growne is not true For first the true faith beginning at Ierusalem went farther being preached to euery creature vnder Heauen Col. 1. 6 23. Secondly this our present faith the very same with that Ancient faith as I See my Booke Looke beyond Luther haue proued is dilated fructified and growne more then theirs It is in both the East and West Indies it is in more Kingdomes in Europe then the Pope hath full iurisdiction in as in England Scotland with all the adiacent Ilands belonging to both Kingdomes which bee many in Ireland in Denmarke Norway Sweden Poland Lapland and in other Countreys vnder those Kings in Pomeraine in the Low Countreys in Dukedomes Princedomes and in other places in Germany Besides that it is in France and some other places of the Popes Iurisdiction So that for spaciousnesse wee be little behinde Rome Hereto are to bee added the Russian Greeke and Abyssine Churches as large as the European In those the Papacie is either vtterly vnknowne or abhorred as vehemently as by vs. Thirdly the faith and vnbeliefe of the Mahumetane Religion is beyond the Romish present faith Therefore as the Text helpeth him not so his boasting is vaine and false Rom. 1. 8. I thanke my God through Iesus Christ for you all that your faith is spoken of throughout the whole world The Gagger hauing cited this place saith that Saint Paul in expresse termes calleth the faith of the whole world or Catholike faith The faith of the Romanes that is to say of the Romane Church Therefore it is onely the Catholike Church Answ 1. Note here that hee concludeth the Catholikenesse from the faith of the Church where therefore that is which then was commended must needs bee the Catholike Church holding the Catholike faith as we doe Secondly but what is this to the Romish Church now For their present faith is not that which Paul commended then This should they proue Is this good reasoning Such a mans word was of singular credit formerly with euery man Ergo it is so still when hee is growne Bankerupt Ierusalem was the ioy of the whole earth ergo it is so still Let this Gagger proue their faith now the same with that then else this place will doe them no good but rather vpbraideth their Apostasie 3. In this application of the words hee erreth grosly or rather if it be not his error through ignorance then it is wicked deceite and so worse in calling it the faith of the Church of Rome as if originally it had flowed from thence and gone out thence into the world when Saint Paul mentioneth not any going forth of this Faith from thence but that it was spoken of which is to be vnderstood of their receiuing of it as it was receiued of other Nations as is euident in Rom. 1. 5 6. where Paul speakes of the Faith among all nations among whom saith he they were called So as those at Rome were partakers with others of the common faith preached in the world and not otherwise beholden to Rome for their faith as this Gagger would insinuate to his credulous Schollers This text therefore makes Rome no more the Catholicke Church then Corinth Philippi Tessalonica c. which had receiued the same faith though their receiuing of it was not perhaps so much spoken of for the reasons afore alleadged XVII Proposition That the Church of Rome hath euer beene in perfect vnity within it selfe Confuted by their owne Bible FOr euen in the Apostles dayes when Saint Paul wrote his Epistles there were in the Romane Church some which then made dissentions and scandals contrary to the doctrine which they had learned which serued not Christ our Lord but their owne bellies Rom. 16 17 18. as yet they now doe at Rome There were vncharitable contentions and iudging of one another about things in themselues indifferent about eating and not eating as also about superstitious obseruing of dayes Rom. 14. in and about which two things a great deale of their Religion consists to this day And if shee hath beene in such vnity alwaies within her selfe how is it happened that she is become the great Whore Reu. 17. and that her Head the Pope is become that Man of Sinne 2. Thes 2. and that Antichrist the beast like a Lambe which speaketh as the Dragon Reu. 13 Contraried by Antiquity I. There is no vnity betweene the Popes and Peter whom they make their Predecessor See for this Catal. Test verit pa. 27. 62 c. Saint Peters life and the Popes compared Saint Peters Doctrine in his Epistles and the Popes Decrees together II. Not betweene Pope and Pope Not in iudgement for Martin the fift held with the Councell of Constance and Eugenius the fourth with Ferrara and Florence against the
Lo saith he how from those which he would haue esteemed the lesser he ascendeth to those whom he would haue esteemed the greater Answ 1. The mans wit went a grazing when he wrote this For if he so conclude from the order then Paul must be inferiour to Apollos when Paul was an Apostle and a Planter but Apollos no Apostle and onely a waterer 1. Cor. 3. 6. 2. In Mat. 10. 2. he would haue Peter the chiefe because hee was named first now here the chiefe because hee is named in a third place Saint Paul Gal. 2. 9. puts him in the second place betweene two and will not they hold him the chiefe for this too Doth not vertue consist in the midst for put him in the first place as in Mat. 10. in the third place as in 1. Cor. 3. 4 22. or in the second as in Gal. 2. 9. its with them a profound Reason to make him alwayes the chiefe for he may take what place he listeth Deepe Diuinitie and an inuincible Reason Though Saint Paul in Gal. 2. takes himselfe to be nothing inferiour to him or to other which seemed to bee Pillars and was inferiour to none of the great Apostles 1. Cor. 11. 5. 12. 11. vpon this Text Chrysostome shewes that S. Paul compared himselfe with the Apostles euen with Peter and the rest Luk. 22. 31. And the Lord said Simon c. When thou art conuerted strengthen thy Brethren Answ This place proueth not any Headship ouer the Apostles First hee is called Simon by his common name and not Peter which our Aduersaries stand vpon and make their chiefe argument Secondly this place is to forewarne him of his fearfull temptation and so of his fall thereby the vtter peril wherof he should escape not by himselfe or his owne power and grace but by Christs mediation What is this to haue a Headship Thirdly it teacheth him a duty when hee should be conuerted and be recouered from vnder the fall that hee should confirme others If by confirming the Gagger will hence conclude the practice and exercise of greatnesse ouer the Apostles then Saint Paul and Barnabas had this greatnesse too For they did confirme others Act. 14. 21. and Paul and Silas Act. 15. 41. 1. Thes 3. 2. yea it is a common Duty of euery Pastor Is euery one that confirmeth made thereby a Superiour in Rule and Gouernment Then a Priest confirming his Soueraigne is his Superiour And by this Saint Paul was Peters Superiour for he brought Peter backe from his by-path both by reproofe and publike teaching of the truth and so confirmed him who for feare did before goe astray Gal. 2. 11 17. Fourthly the Lord Iesus if they will here vnderstand the Apostles calleth them Simons Brethren and so giueth them equalitie Lastly where are the Gaggers expresse words for Peters Headship out of this place Is it in strengthening A poore strength to support such a Babylonish Tower Luk. 22. 26. He that is greatest among you let him be yonger and he that is Chiefe as he that doth serue Answ 1. The words in the beginning of this verse are against Chiefety for it is said It shall not be so with you when they were at strife for Superioritie Secondly the meaning of the Greatest and Chiefe on which the Gagger doth fasten his teeth doth not imply as hee pretendeth any Chiefety among them but Christ speaketh according to their aspiring minds not of them as any of them were but as some of them desired to be as is cleare by the speech and Petition of the Mother of Zebedees children Mat. 20. 20 27. Thirdly the occasion and the very scope of the place is against all Superioritie in the Apostles Fourthly it cannot be shewed that any of them all did either claime or practise any superioritie or taught in their writings any such thing Fiftly they did striue verse 24. for superioritie which of them should seeme the greater As yet therefore there was no such greatnesse settled among them 6. If any such thing had beene or had beene intended by Christ to be conferred vpon Peter he had vpon this iust occasion to haue decided the Controuersie as surely he would haue done in Peters behalfe in a matter of so great consequence as our Aduersaries make it as he did in the behalfe of Moses and Aaron to appease the contention against them Num. 16. 17. 10. But Christ telleth them all that no such thing should be among them in this text and giueth the rest authoritie to pull downe the spirit of him that would seeke to be Chiefe to make him as a Seruant as is euident in the words of the text Therefore here is nothing for any authoritie in Peter Nor indeed in any other Scripture XIX Proposition That S. Peter was Head of the Church THough the former Position ouerthrowne sufficiently confuteth this for if Peter be not Superiour ouer the Apostles who were the principall members of the Church he cannot be the Head of the Church yet seeing this Headship ouer the Church is so stiffely stood in I thought good to handle it also distinctly from the rest for more euidence of the truth to common Christians Confuted by their owne Bible I. By appropriation it giueth the title of Head of the Church onely to Christ Ephes 1. 22. 4. 15. 5. 23. Col. 1. 18. And no where doth it make a man the Head of the Church neither Peter nor any other either expressely or by any necessarie consequent II. It calleth the Church the bodie of Christ 1. Cor. 12. 27. Ephes 4. 12. 6. 23. No where is it called the body of S. Peter III. It telleth vs that Saint Peter himselfe giueth to Christ Headship Principalitie and Chieftie and to none other for he calleth him the Prince of Pastors 1. Pet. 5. 4. the Pastor and Bishop of our soules 1. Pet. 2. 25. as he is also called the high Priest of our confession Heb. 3. 1. IV. The Apostles did not know or acknowledge any such Primacy or Headship in Peter For first they sent Peter and Iohn to Samaria Act. 8. 14. which they neither would nor could haue done had he been their Gouernour and Head indeed Secondly Iames in the Councell at Ierusalem tooke no notice of Peters supremacy for Iames did then call him Simon his name before he was an Apostle without any title of preeminencie Acts 15. 14. Hee also said I iudge which word Peter there vsed not vers 19. to whose sentence and iudgement Peter and all the Apostles and Ancients did subscribe vers 22. Thirdly none of the other Apostles then did acknowledge any Headship in Peter for the Decree of the Councell went out vnder the conioynt authoritie of all without speciall mentioning of Peter Act. 15. 23. and 16. 4. Fourthly Saint Paul knew of no such Chieftie in Peter for first when he doth mention any word tending to set out any greatnesse in the Apostles hee applyeth it not singularly as to
thus propounding the question remembers him of as a check to his former conceitednesse seeing his loue appeared lesse then theirs Christ here questions Peters loue hee here in a sort checks his former boasting What of all this Ergo hee is the Head of the Church and Prince of Pastors Logically concluded Fourthly Peters answer was now affirmatiue concerning his loue simply He durst not boast now comparatiuely as before Neither did he answer to the comparison but appealed to Christs knowledge of his loue towards him And therefore at the other two times Christ leaueth out the comparison Which shewes that Peter knew his former folly and now discerned no superioritie of loue in himselfe aboue the rest neither that Christ purposed to commend it aboue the loue of the other and so to preferie him aboue them but to make Peter more humble and better to know himselfe as the whole carriage of the businesse sheweth Fiftly the words Feede my Lambes will not afford Peter any Headship I. In generall this charge was as to re-install him againe into his Apostleship that it might not bee doubted of and that by a threefold command First because of a threefold deniall of Christ by which hee had deserued to lose his Apostleship And secondly for that Christ would haue him very diligently carefull in performing the charge of feeding being thus mercifully admitted into the grace of the Apostleship againe but not aduanced into any higher dignitie and command ouer other Apostles Againe this charge followeth not as a reward of his loue which had formerly so failed but as a true declaration of his loue now againe professed towards Christ For what great expression of loue had it been to Christ for Peter to haue accepted of a Supremacie aboue all the rest which before they had foolishly contended for Luk. 22. 24. II. The word feede maketh not heere for any Headship For first it was a duty of his Office already receiued for an Apostle to feed and not an imposing of a new Dignitie Secondly it is a common charge to all the Apostles Mat. 28. 19. Mar. 16. 15. Yea to other Bishops and Elders Act. 20. 28. 1. Pet. 5. 2. Thirdly the words in the Greeke which Christ vseth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are vsed to expresse such feeding as is required of ordinarie Teachers as the former quoted places shew and doe not here imply any supreme Authoritie or extraordinarie kinde of feeding from other of the Apostles Fourthly the word in our English to feede and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words are taken from such as feed beasts of the earth The one is vsed for such as keepe Swine Mat. 8. 34. Mar. 5. 14. but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Aduersaries make no vse of to pearke vp Peters regencie And yet Christ in the Euangelists language vseth this word twice in the first question and in the last verses 15. 17. and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other word but once perhaps because of such as are fed that is outwardly called there will bee two Swine or Goats for one true Sheepe This last word is taken from Shepheards feeding their flockes as the word here applyed to Lambes doth shew So in 1. Cor. 9. 7. 1. Pet. 5. 2. This they take great hold on to helpe forward their conceit Because this word is applyed not onely to Teachers as in this place and in Act. 20. 28. 1. Pet. 5. 2. and the word Pastor also taken from Shepheards applyed to Teachers Mat. 9. 36. and 26. 31. but the same is spoken also of Kings Math. 2. 6. Reuel 19. 15. So it is to teach and to beare rule ouer others Therefore they will hence conclude that Peter had heere a Princely Supremacie bestowed vpon him But first the word which is vsed twice both before and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth limit the signification of this which is but once vsed Secondly a word of double signification is to be vnderstood according to the subiect matter spoken of and that signification taken which is fittest to the thing in hand As this word here translated feede spoken of a King is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gouerne and rule as a King and not to teach as a Pastor But being spoken of a spirituall Pastor as here it is it cannot bee so meant of ruling as a King but is to be vnderstood of feeding as a spirituall Pastor by Doctrine and life and not of ruling Or if of ruling too yet it is but of such a rule as befitteth a Pastor and not of the Rule which is in a King For our Aduersaries can no more conclude from the double signification of the word that Peter is to teach as an Apostle and Bishop and to rula also as a King the Church then it may bee concluded of a King that he is not onely to rule as a King but also to teach the Church as a Bishop This they will not allow to Kings whom they hold Lay-men and yet the Argument from the double signification is as good for the one as for the other Thirdly our Sauiour Christ tooke on himselfe no such Rule as they would giue vnto Peter to lay it vpon their proud Pope Though the name of Gouernour be giuen to Christ as of rule and power also Mat. 2. 6. and 28. 18. yet he would not be made a King Ioh. 6. 15. though he was a King Ioh. 1. 49. nor would meddle in diuiding the inheritance Luk. 12. nor allow Soueraignty in his Disciples Luke 22. 24 25 26. Must here then a word of double signification bee written aduantageously to lift vp Peter to a new Dignity which Christ neuer allowed of in them nor euer tooke vpon himselfe as the Pope doth As his Father sent him Iohn 20. so sent he not Peter onely but them that is all the rest of the Apostles But that was not to beare rule ouer Nations in outward State as the Pope doth as much as hee can but to teach and preach to all the world this did Christ And his seruants may not thinke to be aboue their Master or to be sent from him otherwise then his Father sent him Fourthly Saint Peter who exhorteth the Elders to feede vseth the same word in 1. Pet. 5. 2. that is here in this Text and yet by and by forbids them to be Lords ouer Gods Heritage If this word had noted any such soueraignty hee would not haue giuen it to Inferiours nor haue immediately forbidden Dominion thereupon if there had beene any such Rule included for that had beene to giue and by and by to take away againe Fiftly the word and Title of Pastor whence the other word 〈◊〉 to feede commeth is the fourth degree vnder an Apostle for Apostles Prophets and Euangelists are before Pastors Now a Pastor or Bishop or Elder is to feede Acts 20. 28. 1. Pet. 5. 2. Therefore here is not imposed a Superioritie vpon Peter but a
Vicar of Christ they could not be Vicars too and by these mens testimonie they being Vicars he was not Christs onely Vicar Now then I conclude that if Peter was not the Prince of the Apostles nor the Head of the Church nor Christs onely generall Vicar here on earth then the Pope cannot possibly bee any of these For he claimeth all from Peter as being his onely successor Therefore Peter neuer hauing these from Christ as is fully proued the Pope cannot haue them But if it could be proued that Peter had all these which yet is most false what were that to the Pope by what right could hee claime them when al the Papists in the world are not able by vndeniable arguments to proue 1. That Peter was euer after he was Christs See my Booke The fabulous foundation of the Popedome Disciple personally at Rome 2. That albeit hee had beene at Rome therefore already being an Apostle hee was the Bishop of Rome an inferiour Dignitie 3. That whatsoeuer was giuen to Peter the same was also giuen to the Pope successiuely to the worlds end 4. That the Pope is truely Peters successor both in Doctrine and life 5. That these last Popes for many hundred yeeres are one and the same with the Bishops of Rome in the first three hundred of yeeres for Doctrine and conuersation following Peter therein Till these be proued soundly though Peter had been that which they striue to make him yet is the Pope neuer the better but a proud and an arrogant vsurper of Titles and Authoritie not due to him XXI Proposition That the Publike seruice of the Church ought not to be in a vulgar and knowne Tongue Confuted by their owne Bible 1. Cor. 14. 9. So thou also by a tongue vnlesse thou vtter a manifest Speech how shall that be knowne which is said for thou shalt but speake in the Aire This is a plaine condemning of speaking in a tongue not manifest not vnderstood of the Hearers 2. Cor. 1. 13. We write no other things to you then that you haue read and know They then knew what they read whether priuate or publike Ephes 3. 4. According as thou reading maist vnderstand Reading the Scriptures is a part of the publique Liturgie or seruice 1. Thes 5. 27. I adiure you by the Lord that this Epistle bee read to all the holy Brethren If it had beene in an vnknowne Tongue it had beene in vaine to haue beene read vnto all the brethren and it had been to no purpose thus to adiure them Act. 1. 14. All these were perseuering in one minde in Prayer and with one accord Act. 4. 24. This was Publike Prayer But if they vnderstood not what was prayed how could they bee of one minde and accord S. Paul willeth vs to pray and sing with vnderstanding 1. Cor. 14. 15. and saith plainely that if men blesse that is pray in an vnknowne tongue the vulgar cannot say Amen And hee giueth this Reason because hee knoweth not what thou sayest neither is edified verse 16 17. In their Bible mention is made First of Prayer in the Congregation Act. 12. 12. 4. 24. 13. 3. 16. 13 16. 20. 36. and 21. 5. Secondly of reading the Scriptures Coloss 4. 16. The parts of the publike Seruice of the Church in the Apostles daies 1. Thess 5. 27. Thirdly of preaching Act. 9. 20. 20. 7. Fourthly of singing Math. 26. 30. 1. Cor. 14. Fiftly of administring the holy Sacraments of Baptisme Act. 10. and of the Lords Supper 1. Cor. 10. 11. Let our Aduersaries shew if they be able that these parts of the publike seruice were done in an vnknowne tongue Contraried by Antiquitie Origen cont Cels l. 8. Let euery man make his prayer to God in his natiue Mother tongue Austin Tract in Iohan. 21. Why are these things spoken in the See more in l. 4. â— 10. de doct Christ lib. â—4 c. 16. de Trunt 〈◊〉 〈◊〉 18. â— 4â— Church but to be knowne Why are they pronounced but to bee heard And why are they heard but to be vnderstood And on Gen. l. 12. cap. 8. Noman saith hee is edified by hearing that which he vnderstands not Ambr. in cap. 14. 1. Epist ad Cor. If we come together saith he to edifie the Church those things ought to be spoken which the hearers vnderstand Chrysostom hom 35. in 1. Cor. Hee that speakes in an vnknowne tongue is not onely vnprofitable and a Barbarian to others but euen to himselfe if he vnderstand not In Hom. 18. on 2. Cor. Hee telleth vs that the Priests and the people say the same common prayers and all doe say one thing S. Basil Epist 63. telleth how that in his time when they met together they vsed a knowne language In the purest Churches for the space of eight hundred yeeres Diuine Seruice was neuer performed in an vnknowne tongue And if it were at any time in a tongue not the Mother tongue yet was not that tongue a strange language but such as the hearers vnderstood See for this point Master Perkins Probleme If any desire any more of this let him reade Doctor Fulk on Rhem. Testament 1. Cor. 14. Doctor White his last Book of this point pag. 369. who eiteth Origen Iustin Martyr Tertul. Clemens Alexand. Cyprian Basil Chrysostome Ambrose and Augustine with their owne words against this absurd practice of Papists See also pag. 375. in the Margin 380. Gainesaid by themselues Aeneas Syluius who after was Pope in hist Bohem. cap. 13. faith that when sute was made that the Slauonians newly conuerted to the faith might haue their Church-seruice in their Mother Tongue and there being some stay about it at Rome a voice was heard from Heauen saying That euery spirit should praise the Lord and euery tongue should confesse vnto him So the controuersie is determined by an immediate voice from heauen The Lateran Councell vnder Innocent the third chap. 9. decreed by reason of mingled Nations of diuers tongues in one Citie that meet men should bee prouided to celebrate Diuine seruice and to administer the Sacraments according to the diuersitie of their Rites and languages Lyra on 1. Cor. 14. saith that if the people vnderstood the prayers of the Priest they were better brought vnto God and so answere Amen more deuoutly And Caietan on the same saith it were better for the Churches edification that prayers should bee said in the Mother tongue Many learned Papists as Lyra Thomas Aquinas this Caietan on this 1. Cor. 14. and Erasmus in Declarat ad Cens pag. 153. confesse that in the Primitiue Church and long after the Prayers and Seruice were done in the Mother Tongue See D. Whites last booke pag. 356. mentioning Armenians Abissines Indians Russians Egyptians proued by Papists themselues And Cassander Liturg. cap. 28. sheweth that diuers Nations to this day retaine the ancient custome still Thus we see their owne Bible the ancient Fathers their owne
13. 15. for that hee is able to saue vs for euer Heb. 7. 25. and therefore to goe with confidence to the Throne of Grace Heb. 4. 16. for in him we haue affiance and accesse in confidence by the faith of him Ephes 3. 12. whom the Father euer heareth Ioh. 11. 42. IV. Their Bible teacheth vs that albeit we need and haue also a Mediatour betweene God and vs yet it is needlesse to make any Intercessour to Christ for he is one that hath compassion of our infirmities Heb. 4. 15. he commands vs to come to him Mat. 11. 28. and is alwayes liuing to make intercession for vs Heb. 7. 25. Seeing then he only is for vs to God and that we need none betweene him and vs not any Intercessour to an Intercessour the praying to Saints or Angels is a vaine shew of wisdome in superstition and humilitie in a will-worship which the Apostle condemneth Col. 2. 23. Lastly it is so farre from humilitie not to doe what God willeth vs to doe though it may seeme otherwise to our selues that it is to God grieuous Esay 7. 11 12 13. Ahaz was willed to aske a signe hee refused holding it to be a tempting of God but the Prophet reproueth him for it We are commanded to come to Christ In our conceits this is presumption but hauing a warrant so to do we sinne as Ahaz did and grieue the Lord in being ruled by our owne wisdome and not by Gods Word V. Their Bible teacheth that prayer can be made to none but to them in whom we must beleeue Ro. 10. 14. How shall they inuocate in whom they haue not beleeued Therefore except wee beleeue in them we cannot pray vnto them But to beleeue in any creature the same Bible forbiddeth and pronounceth them accursed which so doe Ier. 17. 5. And in our Creed wee are taught to beleeue in God and not in any creature as the Romane-Trent Catechisme teacheth in the Article of the Catholike Church VI. Their Bible teacheth that not onely the members of Gods Church prayed onely to God but also that the very Heathen themselues neuer prayed to any thing but what they held to be God Ion. 1. 5 6. The men cryed to their god vers 5. and the gouernor said to Ionah Inuocate thy God v. 6. Now Papists pray to them which they hold not to be gods and therefore herein by the witnesse of their owne Bible are more absurd then the Heathen And yet many of the common people are more dangerously stupid on the other side For they worship them for so many gods and put no difference betweene them and Christ Contraried by Antiquitie Epiphanius in pag. 447. Greeke The body of Mary was holy but it was not God and she was a glorious Virgin but not giuen vs to worship Ignatius in Epist ad Philad O ye Virgins haue before your eyes inlightened by the Spirit onely Iesus Christ and his Father in your prayers Origen cont Cels lib. 8. In one place he saith Onely by the guide of Christ we are brought to the Father And in another Christians make their prayers onely to God by Iesus Christ S. Austin confess lib. 10. cap. 43. speaking of Christ saith vnto God The true Mediator whom thy secret mercy hath made knowne to the humble is Iesus Christ the Mediatour of God and men And on Psal 69. If wee should worship the Angels saith hee wee should learne of themselues not to worship them The interlineall glosse on Esa 63. saith that Austin was of opinion that the Saints departed know not what the liuing do here in this world Ambrose D. obitu Theodos Thou Lord onely art to be inuocated Ierome ad Heliodor Epist 3. cap. 1. We ought to inuocate by prayer to call vnto vs none but God Nicephorus hist lib. 15. cap. 18 telleth vs that one Peter Fuller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiue hundred yeeres after Christ Bishop of Antioch a Schismatike inuented the Inuocation of our Lady that shee should be named in all prayers If praying to her was so late what may be thought of praying to Saints See Chrysost hom 7. on Col. 2. Ambrose in Rom. 1. 5. pag. 177. The Greeke Scholiast pag. 697. Theodoret on Col. 2. pag. 776. Gainesaid by themselues Eckius Enchirid. cap. 15. confesseth that there is nothing expressely to be found in the Scriptures that Saints must be inuocated Bellarmine confesseth that the Saints in the time of the old Testament were not inuocated De Sanct. beatit cap. 19. And Salmeron saith that touching this matter there is nothing to be found in any of the Epistles 1. Tim. 2. Disp 2. Art 7. s prim This Suarez also acknowledgeth that before Christ not any man directly prayed to the Saints departed that they would helpe them or pray for them Tom. 2. in Tho. Disp 42. Sect. 1. pag. 434. Dom. Bannes 22. q. Art 10. pa. 170. saith that inuocation of Saints is neither expressely nor vnfoldedly taught in the holy Scriptures Tho. Aquinas in Reu. 8. verse 3. pag. 226. Christ saith hee not by another but by his owne selfe offereth the prayers of the iust to his Father and then addeth this reason For there is no other Mediatour He speakes here of Christ the Mediator of Intercession that there is no other Here had hee forgotten their distinction that the Saints are Mediatours of intercession Scriptures obiected answered For praying to Angels Gen. 48. 16. The Angell which redeemed mee from all euill blesse the Lads Answ 1. Iacob beginneth his Prayer to God verse 15. and addeth this Angell as equall with God for he saith God that feedeth The Angell that deliuereth blesse these children Where there is a continuall ioynt act of both as both being but one indeed For God as Esay saith wil giue his glory to none other And Dauid ascribes redeeming to the Lord Psal 31. 5. II. It is cleare that the Angell which deliuered Iacob was God Gen. 31. 11. where the Angell saith that hee is the God of Bethel verse 13. This is the Angell whom hee there prayed vnto to be deliuered chap. 32. 11. and here acknowledgeth to haue redeemed him III. Iacob prayeth that this Angell would blesse the children Now God onely giueth blessings Iam. 1. 17. Ioh. 3. 27. Psal 84. 11. 121. 1 2. and of God Iacob desired to bee blessed Gen. 32. 26. This Angell therefore was God and not a created Angell IV. If they will haue it a created Angell it may then be thus expounded The God that feedeth me the same God which by his Angell as his instrument deliuereth or redeemeth mee c. So as his inuocation is still to God though hee mentioneth the instrument by which God vsed to deliuer him For hee speakes here of redemption from euils and not of that which was wrought by Christ in the flesh except so farre forth as temporall deliuerances were types of this spirituall Tobie 5. 16. God which dwelleth in Heauen prosper your iourney
and the Angell of God keepe you company Answ 1. This Booke is Apocryphall and therefore is not of force to confirme a Doctrine of faith Secondly this power of Tobie is made to God and not directed to the Angell Hee prayeth God to prosper his iourney and for this end he desireth that Gods Angell might bee sent with them to keepe them company which we also may and doe pray for in such a case For the Angels haue charge ouer vs to keepe and defend vs in our wayes and godly courses Osea 12. 4. He had power ouer the Angell c. Hee made supplication to him Answ 1. This Angell was the Lord for it is said hee found him in Bethel Now that Angell was God Gen. 31. 11 13. and 28. 13. 35. 9 10. and euen in Hosea 12. verse 5. hee the same is said plainely to be The Lord God of Hosts Song of the three Children verse 36. O yee Angels of the Lord blesse ye the Lord c. Answ 1. This is Apocrypha Here is no praying to Angels for as they speake to Angels so in like manner they say O yee Sunne and Moone O yee Starres and light And so O yee winds fire and heat Winter and Summer c. And therefore by the like reason all these are to bee prayed vnto and so should wee be worse then Heathen Idolaters II. The words expresse a duty of their blessing and praising of God which they are to performe to God and not a word of any thing that they are requested to doe for vs. Numb 22. 34. Balaam said to the Angell I haue sinned c. Answ I. This Balaam was a Witch Is this a good instance Fit enough for a Romish Balaamite II. Here is no Prayer made but a confession of sinne III. This Angell Balaam said was the Lord. Compare verse 35. with verse 38. And when the Angell verse 35. said to Balaam onely the word that I shall speake vnto thee that shalt thou speake the Text in chap. 23. 4 5. saith that God met him and the Lord put a word into his mouth so verse 16. Gen. 19. 18 19 20. Oh not so my Lord. Answ Lot here prayed not to a created Angell it is cleare For first the Angell which spake to Lot thus I haue accepted of thee I will not destroy this Citie speakes as hauing authoritie in himselfe Secondly hee is called the Lord verse 24. The Lord rained from the Lord. For praying to Saints Luk. 16. 24. Father Abraham haue mercy on me c. Answ I. This is a Parable and the letter is not to bee vrged beyond the scope of the Parable which is not to teach vs to pray to Saints II. Their owne men say that vnder the Law as is before shewed there was no praying to Saints And Bellarmine giueth the reason according to his owne faith because they were not as yet in heauen III. This is an example of a damned man who flyeth with horrour from the presence of God who cals not vpon God Can this be a patterne for Gods Church to follow IV. This Parable speakes of Diues and Abraham as within eyesight and hearing one of another though diuided by a gulfe of separation What is this thē to vs on earth to petition Saints in heauen whom we see not nor cannot certainly tell that they doe heare vs to giue answer againe as Abraham doth here to Diues V. The example is not of one here on earth praying to one in Heauen as the proofe ought to be but of one soule to another both departed this life Iob 5. 1. Call now if there bee any that will answer thee and to which of the Saints wilt thou turne Answ I. Eliphas exhorts not Iob to pray vnto any Saint but reproues Iobs not well-demeaning himselfe towards God in his afflictions by so iustifying himselfe as if there were no iust cause with God thus to deale with him And to let him fee how herein hee did amisse he willeth him to consider the examples of the Saints in affliction whether they did so behaue themselues and he implyeth that none did so nor carried themselues as he did II. Their expounding it of praying to Saints hath no ground hence For first the interrogation implyeth a negation that none of the Saints would answer neither would Iob turne to any of them to haue answer from them Secondly here is no example of inuocation And if Eliphaz words be vrged as a precept what warrant had he to impose it on Iob or we so to receiue it from him For he was no Prophet sent of God to teach Iob. And the text telleth vs that Gods wrath was kindled against him for that he spake not of God the thing which was right as Iob did Iob 42. 7. Thirdly if the words of Eliphaz be vrged not as a new precept but as an exhortation to that which was then in practice why doth Bellarmine and other say that before Christ no prayers were made to Saints departed and why doe they alledge places out of the Old Testament herein fighting against themselues Gen. 48. 16. Let my name be named on them Answ Iacob here willeth not to bee prayed vnto after death for none of his posteritie euer so did but hee adopteth Iosephs children as his owne and so to be called that is that Ephraim and Manasses should be called the sonnes of Iacob or children of Israel The like phrase is so to bee taken Esa 4. 1. Rom. 15. 30. Heb. 13. 18 19. Iob 42. 8. Gen. 20. and other places where one is to pray for another Answ I. These places are spoken of one praying for another in this life and not of any praying to Saints departed From the liuing to the dead it followeth not For men liuing do acquaint one another with their estates and so they haue certaine knowledge thereof but it is not so betweene the liuing and the dead It is very vncertaine whether these heare and know what is asked of them II. There are for this dutie pregnant precepts and liuely examples euery where in Scripture but none such for the other III. The Scripture doth witnesse the fruitful effect of prayers made here one for another As Moses his prayers for the Israelites at the Red Sea in fighting against Amalek and at other times So Isaiah his prayer for Ierusalem for ouerthrow of Sennacheribs Host and so of many others But the Scripture no where witnesseth any effect at all of the prayers of the dead for any thing here on earth IV. This praying is mutuall one for another as we pray others to pray for vs so others desire our prayers for them But the departed desire not ours for them neither need they our prayers They alledge other Scriptures to proue First that Angels pray for vs. Secondly that Saints departed know what passeth on the earth Thirdly that they doe pray particularly for vs. Fourthly that wee may beseech God to grant our Petitions in fauour and
the buriall of In ours Chap. 4. 17. the iust man but doe not eate and drinke thereof with sinners Answ 1. This booke is Apocryphal and therefore of no such credit as to end a Controuersie Secondly here is not one word of Purgatory Thirdly nor any mention of prayers for the dead by which they inferre though vnsoundly Purgatorie Fourthly this Feast was for the comfort of the liuing sorrowing for the dead as is cleere out of Ier. 16. 7. and not for any thing touching the soules departed Fiftly the name of Iust man is against the conceit of being in Purgatorie for the iust shall goe into life euerlasting Mat. 25. 46. The soules of the iust are in the hand of God and torment shall not touch them saith the booke of Wisedome chap. 3. 1. Esai 4. 4. The Lord shall cleanse the filth of the Daughters of Sion and shall wash the bloud of Ierusalem out of the midst thereof in the spirit of iudgement and spirit of heate First these words are wholly Metaphoricall and not properly spoken to be taken after the letter Secondly he speakes here not of veniall sinnes lyable to Purgatorie but of mortall sinnes set out vnder filth and bloud Thirdly this cleansing was to be in the midst of Ierusalem was Purgatorie in it Esai 9. 18. For impietieis kindled as a fire it shall deuoure Bryer and Thorne Answ 1. This speaketh not of Purgatorie but of impietie and the nature thereof But the Gagger did well to take impietie for Purgatorie for it is an impious conceit and Purgatorie can as truely purge sinne as impietie it selfe and both alike Secondly here is not a speaking of fire but onely by way of similitude kindled as a fire and not properly meant of any materiall fire Thirdly they say Purgatorie fire is but a purging and not a deuouring fire but here the Prophet speakes of deuouring Fourthly Purgatorie fire deuoures not Bryers and Thornes and if they expound these of sinnes then are they not veniall for bryers and thornes are the curse on the earth and therefore if they set out sinnes they must note out cursed sinnes Fiftly the Prophet speaketh of Gods wrath which he would powre out against the people then aliue in those dayes for their wickednesse as the words before from verse 13. and after this text verse 19. doe euidently shew Thus Ierome Haymo and other take to be the meaning Math. 3. 11. Hee shall baptize you with the holy Ghost and with fire Answ A man would iudge the Gagger a very Goose in citing this for Purgatorie but that Bellarmine produced it before him I answer First if fire be here Purgatory then Christ baptized with the holy Ghost and with Purgatorie Did he so Secondly let them allegorize how they will the absurdities arising are so great as no reasonable iudgement will rest thereupon For almost euery thing in the text ouerthrowes this feigned Purgatorie prison I. Agree This being done preuents going to this prison of Purgatorie For he is cast in for not agreeing But all the godly who onely are subiect to goe into Purgatory and not the wicked haue made their agreement with God by Christ who hath satisfied for them procured for them remission of sinnes and made an atonement to God for them Rom. 5. 10 11. Therefore by this text none that are in Christ goe into this prison and so none at all for the Reprobate goe to Hell This Purgatorie prison is therefore a babish Bugbeare a place for no body II. With thine Aduersarie This is diuersly expounded but take it which way they will it serues not for Purgatorie First some make him the Deuill But with this Aduersary we may not agree but must euer c. Iam. 4. 7. And what hath the Deuill to doe with Purgatorie Secondly some say he is God If so First he is agreed with as before is shewed so as by him wee cannot be cast into Purgatorie iustly Secondly who is the Magistrate to whom God leadeth vs Luk. 12. 58 Is any aboue God that he needs to seeke iustice at the hands of another Cannot hee right himselfe Thirdly but where reade we that God is called an Aduersarie to his children We reade the Deuill to be our Aduersarie 1. Pet. 5. and the man of sinne the Romish Antichrist 2. Thes 2. 4. but where is God so called Fourthly if hee be in casting of his into Purgatorie for their veniall sinnes then are veniall sinnes iniurious to God which they deny but if they were not God would be their Aduersarie for such sinnes not being reconciled till they had made him satisfaction Thirdly some make this Aduersarie the Law but if the law be he then veniall sinnes are the breach of the law and so become mortall For the law curseth euery one that obeyeth not all things therein Deut. 27. Neither doth the law send them to Purgatorie but as accursed to Hell Yet can it not thus doe with such as be in Christ for hee was made vnder the Law to redeeme vs from the curse thereof Gal. 4. 3 4. III. Quickly whilest thou art in the way with him The way here is either good or bad Not bad for how can God whom Bellarmine makes this Aduersarie walke with him that hee is an Aduersarie to in an ill way If a good way how is it that he and the offending partie should continue at odds and he be his Aduersarie in a good way IV. Lest at any time to wit in this life being in the way the Aduersarie deliuer thee to the Iudge Who may this Iudge be Betweene God and vs there is no Vmpire or Dayes-man Iob 9. 33. Christ indeed is Iudge but first hee sits not yet to iudge but at the last Day as yet hee sits to make intercession for his people to God to reconcile God to them Secondly when Christ is Iudge he shall reward all the godly he deliuers them not to the Gaoler as the Iudge here doth And thirdly this Aduersarie deliuers the offender to this Iudge to bee punished but God the Father drawes such as he will saue to Christ Christ therefore is not this Iudge And who he may be else let the Gagger tell vs for other Iudge of men before God there is none after this life V. And the Iudge deliuer thee to the Gaoler or Officer In this Allegorie the Iudge is last except they will say it is conscience But will God deliuer his seruants ouer to the worme of conscience at their death This were to send them not to Purgatorie but to Hell where this worme dyeth not And if the Iudge be Conscience I pray them tell vs who then is the Officer subiect to Conscience If they say The Officer is the Deuill or some one of his wicked angels who can beleeue it For will either God or Christ permit Deuils to carry soules to Purgatorie Or is it some good Angell Good Angels carrie soules into Abrahams bosome Luk. 16. 22. and not into Purgatorie
thereof and to discouer to him his hypocrisie for when he commanded him but one thing verse 21 22. he failed in performance Rom. 13. 8. He that loueth another hath fulfilled the Law Answ As our loue is so is the Law fulfilled but our loue is imperfect for wee are exhorted to increase in it 1. Thes 4. 10. therefore is our obedience imperfect Secondly the Apostle telleth vs in verse 10. how loue is the fulfilling of the Law for that it worketh no ill to our neighbour Where note first that here he speakes of loue to our neighbour and not of the loue to God And secondly that loues fulfilling of the Law is in the negatiue in not working ill and not in the affirmatiue in doing well and therefore but a poore perfection of obedience Thirdly it is the fulfilling of the Law because the commandements of the second Table are comprehended in the commandement of louing our neighbour as our selues verse 9. and not for that loue makes vs sufficient perfectly to fulfill the whole Law Rom. 7. 3. Is nothing at all to the purpose It speakes of the wife freed or not freed from the Law of her husband Iosh 11. 15. Answ The praise of Moses and Iosua in their obedience But first this was in their seruices performed in such outward things as God commanded them and not of their spirituall obedience to the Morall Law Secondly if applyed to proue perfection in them it is mis-applyed for Moses offended God so as hee dyed before the people came into Canaan yea he so displeased the Lord as God would not heare him in his request to let him goe into the Land Also Iosua erred against the commandement of God in making vnaduisedly a league with the Gibeonites Thirdly God is pleased to passe by his seruants frailties in giuing them praises and speaketh of them as if they neuer had done amisse because he will not in his mercy impute their wants and defects vnto them for his Sonnes sake in whom they are and in whom God is well pleased Iosh 23. 5. This is Iosua's exhortation to the people of the two Tribes and halfe So it teacheth what they ought to doe but proueth not that either they did or were able perfectly to doe what they were bidden Psal 17. 3. There is no iniquitie in me Answ 1. This is to be vnderstood of his carriage towards his enemies for otherwise he once sinned in both murther and Adultery Secondly Dauid speakes often as a type of Christ whose person he did beare so as Christ in the Prophets is often called Dauid Thirdly in the Originall the word iniquitie is not but there may be vnderstood deceit or hypocrisie so as Dauid here cleereth not himselfe of sinne but of hypocrisie for in the Originall there is onely the Verbe Thou shalt not finde Deut. 30. 11 12 14. This commandement c. is not hidden nor farre from thee c. But in thy mouth and in thy heart that thou maist doe it Answ 1. The Apostle expoundeth this of the Word of faith Rom. 10. 8. And so it is not for the Gaggers purpose Secondly if vnderstood of the Law written in the heart and professed by mouth yet this place sheweth onely the end that it may be done but not either the manner or measure of doing 1. Ioh. 2. 4. This speakes of keeping but our question is of the perfection of which not a word here Iob 1. 22. Answ 1. The words are to bee vnderstood not of all Iobs life for he after fell into a cursing and so sinned but of his patient carriage in this great conflict Secondly the words shew what is meant by his not sinning to wit that hee did not charge God foolishly Iob 27. 6. My righteousnesse I hold fast Answ 1. This is of the righteousnesse of his cause in pleading against his friends for he held that hee was not punished so of God for his sinnes as his friends iudged him to be Secondly if it be vnderstood of his person it is to bee taken so of his righteousnesse before men for in chap. 9. 20. hee saith If I iustifie my selfe mine owne mouth shall condemne me Thus hee speakes against himselfe in the apprehension of righteousnesse before God so also in verse 21. 30 31. and chap. 10. 15. abhorring himselfe and repenting in dust and ashes chap. 42. 6. Rom. 2. 27. Shall not the vncircumcision c. if it fulfill the Law c Answ This place teacheth not that a Gentile is able to fulfill the Law but Saint Paul speakes by a supposition If he did he should condemne the Iew which bragged of Circumcision and yet was a transgressor of the Law Luk. 10. 28. This doe c. Answ This Christ spake to a proud Iustitiarie who rested vpon the Law so hee spake in the tenure of the Law which none could performe to beate down his pride and not to shew what man could doe Luk. 15. 7. Ninety and nine iust persons that need no repentance Answ 1. To take the words after the letter is flat against these Scriptures Rom. 3. 10 23. Iam. 3. 2. Eccles 7. 20. Now if the iust man sinne then he needeth repentance And the Lords Prayer teacheth to aske dayly forgiuenesse Secondly the words were spoken against the proud conceited Scribes and Pharises verse 2. who thought themselues such iust ones but we not Thirdly the words may be spoken comparatiuely in respect of such as notoriously breaking out as the stray sheepe the other keeping within bounds may be said to be iust and to need no repentance like the other out-strayer 1. King 14. 8. Dauid who kept my Commandements and who followed mee with all his heart to doe that onely which was right in my eyes Answ 1. This praise of Dauid respecteth his care of Gods worship which Ieroboam had violated by setting vp Idolatrie which Dauid did not Secondly if farther extended then it is meant of his measure the manner for his vprightnesse and the intendment of his mind but not of full perfection in all things for he once fell fearefully in the matter of Vriah chap. 15. 5. also in numbring the people 2. Sam. 24. Ephes 1. 4. That wee should be holy without blame before him Answ Being chosen in Christ as in the former part of the verse So our holinesse and vnblameablenesse in Gods accepting vs in Christ For we haue no righteousnesse in our selues to iustifie vs before God Rom. 4. Gal. 5. 14. All the Law is fulfilled in one word Thou shalt loue c. Answ For this see the answer before to Rom. 13. 8. yet further here note that he onely telleth them what is the excellencie of loue but hee also rebuketh them for the breach of it verse 15. What is this to the perfect fulfilling of the Law Gen. 6. 9. Noah iust and perfect Answ In his generation in respect of others and before men but not before God For did he not after fal into drunkennesse Now
hauing thus fallen how can they alledge him to proue perfect obedience For perfection is not in one point or in all for a time but in the same for euer Thus we see that there is no perfection of obedience in any to keepe the Law Therefore is there no workes of supererrogation for they that boast of these must bee in all perfection obedient to the Law first and then doe more then God commandeth either expresly or deriuatiuely For reasons against this point see Moulins his Buckler of faith pag. 173. 70. Sect. and Doctor White his last Booke pag. 521. Sect. 2. to pag. 534. Scriptures obiected for workes of supererrogation answered Matth. 19. 21. If thou wilt be perfect goe and sell all that thou hast and giue to the poore c. Answ 1. Christ here teacheth not that a man may in this life attaine to perfection to doe all that God commands and more too For first he had taught the contrary Luk. 17. 10. Secondly in Mark 10. 21. Christ leaueth out the word perfection and telleth him plainly that he lacked one thing Thirdly Saint Paul for all his excellencies and his manifold sufferings for Christ 2. Cor. 6. 4 10. yet hee did not attaine to perfection Phil. 3. 12. But here Christ speaketh to the vainely conceited yong man who as Austin in Epist 89. saith answered more arrogantly then truely and as Basil saith gaue false testimonie of himselfe when he said he had kept all these to wit all the Ad Hilarium lib. 4. de linquendis facultatibus commandements from his youth vp saying What lack I yet as if he had lacked nothing when he was apparantly couetous Mar. 10. 22. To suppresse this excesse of pride and to discouer his folly Christ thus speakes to him and not to set out a new Doctrine and way to perfection not contained in the Law Secondly these words are not a bare counsell as some conceit because it is said if thou wilt For this kinde of speaking notes not the thing spoken of to bee euer in a mans libertie and pleasure to doe or not to doe for so then should we not be tyed to Gods commandements for thus hee speakes in vrging to the obedience of them in verse 17. of this Chapter and Deut. 28. 1 15. it is said If thou wilt or if thou wilt not So in Esa 1. 19. These words imply not the libertie of choise but rather the desire of the minde to attaine to some thing yet lacking as by comparing Matthew here with Mark chap. 10. 21. it may appeare Thirdly the words giue vnto the poore are plainely a commandement This is a duty commanded and the Law requireth the works of Charitie and Almes to be giuen to the poore This is no counsell left to mans free choise to doe or not to doe as these places shew 1. Tim. 6. 17 18 19. Heb. 13. 16. to striue to perfection is commanded also Matth. 5. 48. Heb. 6. 1. 2. Cor. 7. 1. increasing more and more 1. Thes 1. 10. and 4. 1 10. 1. Pet. 2. 2. 2. Pet. 3. 18. Act. 20. 32. So it is not in our libertie to stand at a stay but we are tyed and bound to grow in grace in knowledge in faith and in good workes Thirdly Goe and sell all that thou hast This also is a commandement for it hath the forme of a commandement Goe and sell And though it be not an ordinary commandement to binde all yet was it a commandement to this young man for the present to try him and to discouer him as Gods commandement to Abraham to sacrifice his sonne Gen. 22. Seeing therefore that these words containe in them Commandements and not a bare counsell this place is nothing for arrogantly conceited works of supererrogation Fourthly if it were granted to bee a counsell yet being Gods counsell it is not best to our libertie to doe or not to doe for God who is great and wonderfull in counsell Esai 28. 29. Ierem. 32. 19. his counsell bindeth and to neglect and despise it is sinne and deserues punishment Psal 106. 13. and 107. 11. Prou. 1. 25. Luk. 7. 30. And therefore vpon Gods counsels they can build no workes of supererrogation 1. Cor. 7. 25. Now concerning Virgins I haue no cōmandement of the Lord yet I giue my iudgement c. He that giueth her in marriage doth wel but he that giueth her not in marriage doth better ver 38. Answ 1. Here is not the word Counsell though they for aduantage so translate it For the word in Greeke which is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counsell is not here vsed but another which signifieth a sound and graue sentence and iudgement more then counsell and aduice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Corinthians had written about the matter verse 1. and the Apostle giueth his iudgement what is most conuenient and fitting for the present time verse 26. Secondly this his iudgement hee giueth by the aide and assistance of Gods Spirit verse 40. and therefore were the Corinthians highly to reuerence his iudgement yea and to submit vnto it as being giuen from an Apostle hauing Gods Spirit and one that had obtained mercy of the Lord to bee faithfull verse 25. and had the wisedome of God to iudge what was best to bee done Thirdly by saying he had no commandement from the Lord his meaning is hee had no expresse precept in particular but not that he had no commandement at all For he taught nothing which he had not from the Lord at least included in generall precepts from which by the direction of Gods Spirit hee deduced particulars considering and applying them to the circumstances of times places and persons This the Apostle doth here for Christ cōmanded his to be without worldly carefulnesse Mat. 6. 25 31 34. and to mind heauenly things chiefly ver 33. Now the Apostle at this time grounded his iudgement vpon these precepts and considering the present distresse and troubles of the Church applyed the same to the question of marrying or not marrying as is most cleare in verses 32 33 34 35. So then here is no counsell or bare aduice but his iudgement vpon the question grounded first on Christs commandements and then deliuered faithfully by the guidance of Gods Spirit This place therefore is nothing for workes of supererrogation or for counsels tending as they dreame to perfection Matth. 19. 12. There be Eunuches which haue made themselues Funuches for the Kingdome of Heauen Hee that is able to receiue i◠let him receiue it Answ There are here two things First a commendation of some Secondly a commandement vpon some Out of neither of these can they build their workes of supererrogation Not out of the first First they are to proue that these Eunuches were perfect fulfillers of the Morall Law Secondly that they did this which they did vpon counsell and not of dutie Both which they are to proue before they proue vpon this their commendations their
works supererrogatory which from hence they can neuer doe for men praised for one action iustifieth them not therefore as perfect obseruers of the Law Or for that they doe a voluntarie action praise-worthy that therefore it will follow they haue done perfectly all necessarie duties Againe these Eunuches which so made themselues they did it the text saith for the Kingdome of Heauen that is to further their passage to Heauen Now this euery man as much as lyeth in him is bound to doe and to auoid all the hinderances according to that of Christ If thy eye offend thee plucke it out if thy hand or foot cut them off so he that hath the gift of Continencie and knowes that Marriage would hinder him must make himselfe an Eunuch that is liue as an Eunuch vnmarried And this not by way of counsell but as a duty to further his owne saluation Thus this first part helps nothing to these arrogant workes Not the second for it is not a bare counsell but a very commandement of Christ to him that hath the gift of continency to vse the same He that can receiue it that is he that hath this gift giuen him of God to abstaine from marrying else hee cannot verse 11. let him receiue it that is let him abstaine from marriage This is Christs cōmandement For God giuing vs any gifts bindeth vs to make true right vse of them euen this very gift of continencie to further vs for hee giueth no gifts in vaine to any one but will require the vse thereof Luk. 12. 48. and the gift is Gods calling to employ the gift to Gods glory and to our owne comfort else he will punish the neglect Matth. 25. 15 25 27 30. The Gagger citeth Luk. 10. 25. 1. Cor. 7. 1. Reuel 4. 3. All idle and nothing to the purpose Perhaps hee found them quoted some-where and so set them downe being sure his Popish credulous Readers would neuer examine them no more then himselfe did Act. 2. 45. So chap. 4. 34. These places speake of beleeuers selling their goods and possessions and that they were distributed to the poore among them as euery one did need Answ 1. Charitie we know is a dutie commanded and so farre no worke of supererrogation Secondly at some time so the case may be that we are to forsake all for Christ and for his Gospels sake so as hee that doth it not then is so farre from doing a worke of supererrogation as hee himselfe cannot bee Christs Disciple as Christ speakes in Luk. 14. 33. Whosoeuer he be of you that forsaketh not all hee hath hee cannot be my Disciple So then that act of forsaking all may bee no worke of supererrogation but a necessarie dutie Thirdly this act here of selling and giuing all away to the poore then was a voluntarie act a vertue of very high praises yet was it no worke of supererrogation First for albeit no particular commandement did bind them hereto and so was it a free worke yet in generall they were bound to it by the commandement To loue our neighbour as our selues Now a man will sell all Iob 1. 4. to relieue his owne selfe and by the commandement to doe things honest iust pure louely of good report matters of vertue and praise Phil. 4. 8 9. The present necessitie of the Church also required a more then an ordinarie charitie and in such a case Christian compassion moueth euen deepe pouertie to be rich in liberalitie beyond abilitie 2. Cor. 8. 2 3. and so is it in such a case a dutie which at another time bindeth not Secondly it was the worke of grace in them it came of God and what they gaue to the Saints it was that which God gaue them The consideration whereof in Dauids infinite preparation for the Temple made him not to conceit any worke of supererrogation but to debase himselfe and to admire the worke of Gods grace and mercy towards him and his people therein and to giue God the sole glory thereof reade 1. Chron. 29. 13 16. Thirdly to make this act a worke of supererrogation they must proue first that all these that thus sold and gaue all away had done perfectly before God all such duties as they were bound to doe for this must euer bee presupposed before wee can dreame of any worke of supererrogation but whosoeuer presupposeth so much doth presuppose that which is most false as before is proued Iam. 3. 2. 1. King 8. 46. Eccles 7. 20. And therefore there are no workes of supererrogation For the Apostle Peter Matth. 19. 27. speakes of himselfe and of the rest that they had forsaken all But had they perfectly fulfilled the Law how came it then after that hee fell so fearefully and that they forsooke Christ and so failed of their dutie yea did not Christ often reproue their ignorance their weakenesse of faith their dulnesse of hearing and once called Peter Satan Therefore men may forsake all and yet doe therein no worke of supererrogation as the Apostle implyeth 1. Cor. 13. 3. XXXII Proposition Of iustification by faith onely BEfore the question bee propounded the Reader is to know the termes of the question and what wee meane by them First by the word iustification in this question we meane not Regeneration and Sanctification But we vnderstand first the imputation of Christs righteousnesse who by his perfect obedience fulfilled the Law and by his death paid the full ransome for sinne and fully satisfied Gods iustice all which God accepteth and accounteth as performed by vs and so maketh vs iust in Christ Thus the word iustifieth is taken in Rom. 4. 5. Whereupon the Apostle out of the Psalme defineth it the blessednesse of a man to whom the Lord imputeth righteousnesse without workes Rom. 4. 6. Psal 32. 1. Secondly remission and absolution both from the guilt as also from the punishment of sinne for Christs sake Ephes 1. 7. and so are wee pronounced iust and thus is the word iustifieth vsed Rom. 8. 33. Which two wee by faith apprehending our iustification is formally accomplished Secondly by faith wee doe meane First not the faith which is called historicall assenting and beleeuing that to be true which God speaketh Secondly not the extraordinarie faith to work miracles Thirdly nor the temporarie faith which is for a time Fourthly not any conceited fantasticall or presumptuous faith a fleeting opinion of Gods fauour standing onely in imagination Fifthly not an ignorant foolish implicite faith Sixtly not an idle fruitlesse dead faith or a solitarie faith alone without other graces but a distinct intelligent liuely operatiue obedient applicatiue faith taking hold as by a hand of Christ applying him and his benefits particularly to our selues as God of his mercie giueth him vnto vs which we doe call iustifying faith and yet not as it is a grace as other fruits of the Spirit be or that it hath any vertue or merit to iustifie vs but that it is the instrument taking hold of
so demeane my 〈◊〉 as my life may not scandalize my profession and so be iudged as one worthy to be reiected Thus vnderstood it is not alledged to purpose Secondly but grant the word to be vnderstood of a reprobate yet is it nothing against the assurance of saluation for S. Paul speaking thus of himselfe was most certain that he was no Reprobate 2. Cor. 13. 6. but one sure of his saluation Rom. 8. 38 39. 2. Tim. 1. 12. 4. 8. Gal. 5. 20. as is also cleere out of the 26. verse going before this obiected place I therefore so runne not as vncertainly so fight I not as one that beateth the ayre Therefore speaking so assuredly of saluation in the former verse he cannot be vnderstood here as making doubt thereof for so should he be made to speake contraries But the Apostle sheweth that with his faith of the promises of assurance of saluation he did ioyne the meanes the more to further and the more to strengthen his said assurance For he knew and taught and so doe we that the vse of the meanes to saluation weakeneth not the assurance but rather confirmeth it and therefore doe wee that truely beleeue vse such meanes carefully and constantly Thirdly this place will not afford any good reason against the assurance of saluation S. Paul was sure of his saluation and hee vsed such lawfull meanes as might further him in the way and that he might not be a Castaway hee opposed his corruptions not liuing carnally secure nor vainely presumptuous nor did he neglect to doe what he ought to doe Will it hence therfore follow that he doubted of his saluation He professed as you see before the contrarie Faith in the vse of the meanes loseth not but gets assurance and groweth more consident Rom. 11. 20. Thou standest by faith bee not high-minded but feare c. Answ 1. If this place spoken to the Church of Rome will afford the conclusion that wee cannot be certaine of saluation but that they which now stand may fall away how commeth it to passe that Papists so bragge of the infallibilitie of their Churches not falling Secondly feare here is opposed to high-mindednesse and carnall securitie and not to the assurance of saluation Thirdly the Apostle taketh not hereby away the assurance of saluation but prescribeth the meanes of securing vs therein that we fall not away For the true feare of God and humilitie of Spirit will greatly awe vs and keepe vs from departing from God Ier. 32. 40. Fourthly the Apostle here speaketh to them as to a mixt company and as they were outwardly professors of the faith of Christ and not as the Elect of God and all true and sincere beleeuers of which the question is For these cannot finally fall away but the other may so be vncertaine of their saluation Phil. 2. 12. Worke out your saluation with feare and trembling Answ This place may be and is against the vaine securitie of saluation but not against true and sound assurance thereof For first the Apostle assureth them of saluation by saying your saluation making it theirs already Secondly he vttereth nothing that might cause doubting but onely exhorteth them to doe that which they ought to doe for the better assurance of their saluation that is to worke it out with feare and trembling thus warning them hereby to take heed of vaine presumption and carelesse securitie and not to cause them to liue in doubt of their saluation Thirdly we must know that there is a two-fold feare The one a seruile distrusting discouraging distracting legall feare begotten by the spirit of bondage and is opposite to sauing faith and spirituall comfort from which feare euery where the godly are dehorted Esa 35. 4. 41. 10. 43. 1. 54. 4 14. Luk. 12. 32. This feare Christ redeemeth vs from Luk. 1. 74. Heb. 2. 15. the Spirit of God freeth vs from Rom. 8. 15. 2. Tim. 1. 7. and perfect loue casts it out 1. Ioh. 4. 18. The other is a filiall feare carefull and louing a feare of awefull reuerence begotten by the Spirit of adoption euer attending as a handmaid on sauing faith To this the faithfull are exhorted Luk. 12. 5. 1. Pet. 2. 17. Reuel 14. 7. And this feare may be with reioycing as in Psal 2. 11. Serue the Lord with feare and reioyce vnto him with trembling To which words in that Psalm the Apostle here alludeth And he that alwayes thus feareth is pronounced blessed Prou. 28. 14. And of this feare speaketh the Apostle in this place to the Philippians which feare doth not hinder but furthereth mans assurance of saluation keeping him from departing from God as before is noted out of Ier. 32. 40. and from presuming vpon their owne strength and to rest vpon God and in him to be strong Ephes 6. 10. as in the next verse Phil. 2. 13. is euident See for this Austins exposition lib. de gra lib. arb cap. 9. Prosper apud Ambros Epist 84. Prou. 28. 14. Blessed is he that feareth alway Answ This filiall feare that maketh a man blessed and keepeth him with God from falling away affordeth no reason for a true beleeuer to doubt of his saluation Eccles 9. 1. No man knoweth either loue or hatred by all that is before them Answ It is true that by beholding outward things how all things come alike to all we cannot know loue or hatred for of these outward things Salomon speaketh Neuerthelesse though we cannot know by sight yet may we discerne by faith and inward graces by Gods Spirit and fruit thereof that God loueth vs. 2. Pet. 1. 10. Giue diligence to make your calling and election sure c. Answ This Scripture is against our Aduersaries and for vs for it teacheth that a man may come to assurance of saluation by this diligence Prou. 20. 9. Who can say I haue made my heart cleane I am pure from my sinne Ans 1. It is true that either he can make himself pure clean by his own power neither that he is pure by any inherent righteousnesse neither that hee is made perfectly pure in this life by Gods Spirit whereby he is in a measure not wholy sanctified Secondly yet a true Beleeuer can say that faith purgeth the heart Act. 15. 9. that by the bloud of Christ he is cleansed from all his sinnes 1. Ioh. 1. 7. that he is sanctified Heb. 10. 10. and also by the Spirit 1. Pet. 1. 2. Thirdly thus being sanctified he is sure that he hath the Spirit of Christ Ioh. 14. 17. and that he is iustified Rom. 8. 1 9. and then is he certain that he shall be glorified Rom. 8. 30 33. Fourthly and although this sanctification be not perfect in this life yet this hindereth not our saith to assure vs of saluation because faith taketh hold of the truth of Gods promises made to euery true beleeuer in Christ who is our Wisdome our Iustification our Sanctification and Redemption 1. Cor.
life Ioh. 5 24. For through faith by the power of God they are kept vnto saluation 1. Pet. 1. 5. yea the begotten of God keepeth himselfe and the wicked one toucheth him not 1. Ioh. 5. 18. for the path of the iust is as a shining light which shineth more and more vnto the perfect day Prou. 4 18. And those that are planted in the House of the Lord shall flourish and still bring forth fruite Psal 92. 13 14. Also The righteous shall hold on his way and be stronger and stronger Iob 17. 9. and nothing can separate them from Gods loue in Christ Iesus Rom. 8. 38 39. Therefore do not they perish nor finally fall from Grace V. From similitudes setting out liuely the dureable estate of Gods Elect from falling away First from trees Psal 1. 3. A godly man is as a tree planted by the riuers of water that bringeth forth his fruit in due season and his lease shall not wither nor fade neither shall the fruite thereof be consumed Ezek. 47. 12. Secondly Frō marriage I wil betroth thee to me for euer in righteousnes in iudgement in louing kindnes in mercy faithfulnes Hos 2. 19 20. Thirdly From a head body members 1. Cor. 12. 12 27. Christ is the Head we the body and members in particular knit together increaseth with the increasing of God Col. 2. 19. Eph. 4. 16. Fourthly From a house built firmely not by any tempest to be beaten downe Mat. 7. 24 25. Fifthly From liuely fountaines of water For saith Christ the water that I shall giue him shall be in him a well of water springing out into euerlasting life Ioh. 4. 14. And out of his belly should flow Riuers of liuing water Ioh. 7. 38. By all these the holy Ghost would expresse and set out the certainty of perseuerance and that no adopted true beleeuer can finally perish and fall away no more then a fruitfull tree that neuer withereth can decay nor then a wife betrothed for euer in righteousnesse in iudgement in louing kindnesse in mercies in faithfulnesse can be forsaken nor then a true head can suffer a true member of the body to perish nor then fountaines of liuing water euer flowing can euer be drawne drie nor then a house wisely built vpon a rocke can by a tempest or storme be ouerthrowne VI. Frō the power of faith it selfe through which by the power of God we are kept vnto saluatiō 1. Pet. 1. 5. for it is of a conquering nature First it preuaileth against the flesh purifying the heart Act. 15 9. Secondly against the diuell Aboue all saith the Apostle take the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked Eph. 6. 16. The Apostle maketh it aboue all powerfully preualent Thirdly against the world for our faith is the victory that ouercōmeth the world 1. Ioh. 5 4. Fourthly against all sorts of persecutions afflictions and trials of what kind soeuer For by faith the Saints haue endured tortures cruell mockings scourgings bonds imprisonments stoning sawing asunder killing with the sword wandring in Sheep-skinnes Goat-skinnes being destitute afflicted and tormented wandring in mountaines dennes and caues of the earth and yet for all this were by faith more then Conquerors Heb. 11. 35 36 37 38. Rom. 8. 37. This is further manifest in all holy and constant Martyrs in all ages Fifthly it preuaileth against all the terrours of God disquietnesse of mind and desperate apprehensions as we may see in Dauid who being greatly disquieted in mind said O my soule why art thou so disquieted with me presently gaue answer as a remedy thereto Trust in God Faith in God will allay all such restlesnesse of mans soule In the 22. Psalme verse 1. and 2. he saith My God my God why hast thou forsaken me There he speakes of his roaring and crying day and night and yet God heard not What was his comfort and stay that he was not swallowed vp with despaire Euen his faith which both made him pray still and cry My God my God O my God yea challenging God for his God Thou art my God vers 10. And so victorious was faith that at length he triumphed with ioy and said I will declare thy name to my brethren and in the midst of the congregation will I praise thee vers 22. Of such a force of faith may we obserue in many Psalmes of Dauid Of this inconquerable grace we haue a rare instance in Iob who in a Sea of miseries when the venome of Gods arrowes was felt in his soule when he saw God to set him as a marke to shoot at when his wife grieued him his friends vexed him and Satan tryed him to the vttermost and he left of all as comfortlesse euen then euen then in this gulph of his sorrowes and whirlepole of despaire his faith made him not to faint and therefore hee brast forth in the midst of these his vnspeakeable calamities outward and terrors inward Though he kill me yet will I trust in him So that great is the power of faith in desperate cases and therefore being so victorious it cannot be lost VII From the recouery of godly men from vnder their falls when they haue beene so wounded as their wounds haue stunke and beene corrupted as Dauid speaketh Fearefull were the falls of Dauid and Peter but neither of them fell finally for they recouered neither fell they totally for Dauid in Psalme 51. 11. speaketh as he that had as yet Gods Spirit and had not vtterly lost it for he prayeth God not to take his holy Spirit from him He saith not Giue me but Take it not from me And as for Peter it is cleere that Christ prayed for him that his faith should not faile as not finally so not totally Luk. 22. 31. For a true Beleeuer in the day of his conuersion hath a new birth Ioh. 3. 3. and his state is compared to a resurrection and is called the first Resurrection Reu. 20. 6. Now if a man truly regenerate could wholy lose his faith and godlinesse and yet after returne againe by repentance besides his first birth and first resurrection there would bee so many births and resurrections as there be falls and risings againe but the Scripture speaketh but of one spirituall new birth and here of one resurrection and not of moe new births and resurrections for the first new birth they cannot lose for the seed of God doth remaine in them 1. Ioh. 3. 9. and the second death which is damnation hath no power on him that hath part in the first Resurrection Reu. 20. 6. But if such a one could totally and finally fall away it should haue power on him and he could not rise againe vnto newnesse of life Therefore the truely Regenerate though they fall yea and that sometimes fearefully yet fall they not totally nor therefore can fall finally VIII and lastly From the sentence of the holy Ghost vpon all those which finally apostate